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pāḷi from DPR |
AI tranlsation by gemini 2.5 pro, flash, claude 4 sonnet |
AN-a 1 - ekakanipāta-aṭṭhakathā AN 1 |
AN-a 1 - Commentary on the Book of Ones |
♦ ekakanipāta-aṭṭhakathā AN 1 |
♦ Commentary on the Book of Ones |
♦ ganthārambhakathā |
♦ Introduction to the book |
♦ “karuṇāsītalahadayaṃ, paññāpajjotavihatamohatamaṃ. |
♦ "Whose heart is cool with compassion, who has dispelled the darkness of delusion with the light of wisdom. |
♦ sanarāmaralokagaruṃ, vande sugataṃ gativimuttaṃ. |
♦ The teacher of gods and men, I worship the Well-gone, who is liberated from rebirth. |
♦ “buddhopi buddhabhāvaṃ, bhāvetvā ceva sacchikatvā ca. |
♦ "Even the Buddha, having cultivated and realized Buddhahood, |
♦ yaṃ upagato gatamalaṃ, vande tamanuttaraṃ dhammaṃ. |
♦ has attained that which is free from defilement; I worship that supreme Dhamma. |
♦ “sugatassa orasānaṃ, puttānaṃ mārasenamathanānaṃ. |
♦ "Of the Well-gone's own sons, the crushers of Māra's army, |
♦ aṭṭhannampi samūhaṃ, sirasā vande ariyasaṅghaṃ. |
♦ the community of the eight noble ones, I worship with my head. |
♦ “iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ. |
♦ "Thus, with a mind full of faith, this merit of mine from venerating the Triple Gem, |
♦ yaṃ suvihatantarāyo, hutvā tassānubhāvena. |
♦ having overcome obstacles through its power, |
♦ “ekakadukādipaṭimaṇḍitassa aṅguttarāgamavarassa. |
♦ "Of the excellent Aṅguttara Nikāya, adorned with the Ones, Twos, and so on, |
♦ dhammakathikapuṅgavānaṃ, vicittapaṭibhānajananassa. |
♦ which generates various insights for the foremost speakers of the Dhamma. |
♦ “atthappakāsanatthaṃ, aṭṭhakathā ādito vasisatehi. |
♦ "For the purpose of clarifying the meaning, the commentary was from the beginning by the five hundred masters. |
♦ pañcahi yā saṅgītā, anusaṅgītā ca pacchāpi. |
♦ which was recited by five hundred, and also recited afterwards. |
♦ “sīhaḷadīpaṃ pana ābhatātha vasinā mahāmahindena. |
♦ "Then, brought to the island of Sri Lanka by the great Mahinda, |
♦ ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya. |
♦ it was established in the Sinhala language for the benefit of the island's inhabitants. |
♦ “apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ. |
♦ “Removing from it the Sinhala language, I am establishing a beautiful language, |
♦ tantinayānucchavikaṃ, āropento vigatadosaṃ. |
♦ that is consistent with the textual tradition and free from error. |
♦ “samayaṃ avilomento, therānaṃ theravaṃsadīpānaṃ. |
♦ “Not contradicting the tradition of the elders, the lamps of the Theravada lineage, |
♦ sunipuṇavinicchayānaṃ, mahāvihāre nivāsīnaṃ. |
♦ of those who reside in the Mahāvihāra, with their refined and accurate judgments. |
♦ “hitvā punappunāgatamatthaṃ, atthaṃ pakāsayissāmi. |
♦ "Leaving aside the meaning that has been repeated again and again, I will explain the meaning. |
♦ sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassa. |
♦ both for the delight of good people and for the long-lasting stability of the Dhamma. |
♦ “sāvatthipabhūtīnaṃ, nagarānaṃ vaṇṇanā katā heṭṭhā. |
♦ “The description of cities such as Sāvatthī was done below. |
♦ dīghassa majjhimassa ca, yā me atthaṃ vadantena. |
♦ Of the Long Discourses and the Middle Length Discourses, which I have explained in meaning. |
♦ “vitthāravasena sudaṃ, vatthūni ca tattha yāni vuttāni. |
♦ “The stories that were told there in detail, |
♦ tesampi na idha bhiyyo, vitthārakathaṃ karissāmi. |
♦ I will not elaborate on them further here. |
♦ “suttānaṃ pana atthā, na vinā vatthūhi ye pakāsanti. |
♦ “However, the meanings of the suttas, which are not clear without the stories, |
♦ tesaṃ pakāsanatthaṃ, vatthūnipi dassayissāmi. |
♦ In order to explain them, I will also present the stories. |
♦ “sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni. |
♦ "The discourse on virtue, the ascetic practices, and all the meditation subjects, |
♦ cariyāvidhānasahito, jhānasamāpattivitthāro. |
♦ along with the detailed explanation of the practice of the absorptions and attainments, |
♦ “sabbā ca abhiññāyo, paññāsaṅkalananicchayo ceva. |
♦ “And all the supernormal powers, and the analysis and determination of wisdom, |
♦ khandhādhātāyatanindriyāni, ariyāni ceva cattāri. |
♦ the aggregates, elements, sense bases, faculties, and the four noble truths. |
♦ “saccāni paccayākāradesanā suparisuddhanipuṇanayā. |
♦ “the teaching of dependent origination, with its very pure and subtle method, |
♦ avimuttatantimaggā, vipassanābhāvanā ceva. |
♦ the path of the untainted textual tradition, and the cultivation of insight meditation. |
♦ “iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ. |
♦ “Thus, since I have explained all this very purely in the Visuddhimagga, |
♦ vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmi. |
♦ Therefore, I will not discuss it further here. |
♦ “majjhe visuddhimaggo, esa catunnampi āgamānañhi. |
♦ The Visuddhimagga, which is in the middle of these four Nikāyas, |
♦ ṭhatvā pakāsayissati, tattha yathābhāsitamatthaṃ. |
♦ will explain the meaning as it is stated there. |
♦ “icceva kato tasmā, tampi gahetvāna saddhimetāya. |
♦ “Thus, it was done for this reason; therefore, having taken that as well with this faith, |
♦ aṭṭhakathāya vijānatha, aṅguttaranissitaṃ atthan”ti. |
♦ with the commentary, understand the meaning associated with the Aṅguttara Nikāya.” |
♦ saṃkhepakathā |
♦ Summary |
♦ 1. rūpādivaggavaṇṇanā |
♦ 1. Commentary on the Chapter on Form, etc. |
♦ [unnamed] |
♦ [unnamed] |
♦ tattha aṅguttarāgamo nāma ekakanipāto dukanipāto tikanipāto catukkanipāto pañcakanipāto chakkanipāto sattakanipāto aṭṭhakanipāto navakanipāto dasakanipāto ekādasakanipātoti ekādasa nipātā honti. |
♦ In that Aṅguttara Nikāya, there are eleven collections: the Book of Ones, the Book of Twos, the Book of Threes, the Book of Fours, the Book of Fives, the Book of Sixes, the Book of Sevens, the Book of Eights, the Book of Nines, the Book of Tens, and the Book of Elevens. |
suttato — |
by sutta — |
♦ “nava suttasahassāni, pañca suttasatāni ca. |
♦ "Nine thousand suttas, and five hundred suttas. |
♦ sattapaññāsa suttāni, honti aṅguttarāgame”. |
♦ There are fifty-seven suttas in the Aṅguttara Nikāya." |
♦ tassa nipātesu ekakanipāto ādi, suttesu cittapariyādānasuttaṃ. |
♦ Among its collections, the Book of Ones is the first, and among its suttas, the Cittapariyādānasutta is the first. |
tassāpi “evaṃ me sutan”tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. |
Its beginning is the introduction spoken by the venerable Ānanda at the time of the First Great Council, beginning with "Thus have I heard." |
sā panesā paṭhamamahāsaṅgīti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ādimhi vitthāritā, tasmā sā tattha vitthāritanayeneva veditabbā. |
This First Great Council is described in detail at the beginning of the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, and therefore it should be understood in the manner detailed there. |
♦ nidānavaṇṇanā |
♦ Commentary on the Introduction |
♦ 1. yaṃ panetaṃ “evaṃ me sutan”tiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ, metiādīni nāmapadāni. |
♦ 1. As for this introduction, "Thus have I heard," etc., "thus" is an indeclinable particle, while "me" and the others are nouns. |
sāvatthiyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo. |
In the phrase "he dwells in Sāvatthī," "vi" is a prefix, and "harati" is a verb. In this way, the division of words should be understood. |
♦ atthato pana evaṃsaddo tāva upamūpadesa-sampahaṃsana-garahaṇavacana-sampaṭiggahākāranidassanāvadhāraṇādi-anekatthappabhedo. |
♦ In terms of meaning, the word "evaṃ" has various meanings, such as simile, instruction, praise, censure, acceptance of speech, manner, example, and emphasis. |
tathā hesa “evaṃ jātena maccena, kattabbaṃ kusalaṃ bahun”ti evamādīsu upamāyaṃ āgato. |
For example, it is used in the sense of a simile in passages such as, "Thus a mortal being who is born should perform much wholesome karma." |
“evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabban”tiādīsu upadese. |
In passages such as, “Thus you should approach, thus you should retreat,” it is used in the sense of instruction. |
“evametaṃ bhagavā, evametaṃ sugatā”tiādīsu sampahaṃsane. |
In passages such as, "So it is, Blessed One, so it is, Well-gone One," it is used in the sense of praise. |
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”tiādīsu garahaṇe. |
In passages such as, “So it is with this wretched man, that in any and every way he praises the qualities of that shaven-headed ascetic,” it is used in the sense of censure. |
“evaṃ, bhanteti kho te bhikkhū bhagavato paccassosun”tiādīsu vacanasampaṭiggahe. |
In passages such as, "So be it, venerable sir," the monks replied to the Blessed One, it is used in the sense of accepting speech. |
“evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”tiādīsu ākāre. |
In passages such as, "Thus, venerable sir, I understand the Dhamma taught by the Blessed One," it is used in the sense of manner. |
“ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; |
Come, young man, go to the ascetic Ānanda; |
upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha — ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ ... pe ... phāsuvihāraṃ pucchatī’ti, evañca vadehi “sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā”tiādīsu nidassane. |
Having approached, in my words, ask the ascetic Ānanda about his freedom from illness, his freedom from affliction, his lightness of being, his strength, and his comfortable abiding: 'The young man Subha, son of Todeyya, asks the venerable Ānanda about his freedom from illness... and so on... and his comfortable abiding.' And you should also say this: "It would be good if the venerable Ānanda would go to the residence of the young man Subha, son of Todeyya, out of compassion." In this and other such passages, it is used as an example. |
“taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? |
What do you think, Kālāmas, are these things wholesome or unwholesome? |
akusalā, bhante. |
Unwholesome, venerable sir. |
sāvajjā vā anavajjā vāti? |
Are they blameworthy or blameless? |
sāvajjā, bhante. |
Blameworthy, venerable sir. |
viññugarahitā vā viññuppasatthā vāti? |
Are they censured by the wise or praised by the wise? |
viññugarahitā, bhante. |
They are censured by the wise, venerable sir. |
samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? |
When undertaken and performed, do they lead to harm and suffering, or not? What is your opinion on this? |
samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī”tiādīsu avadhāraṇe. |
"When undertaken and performed, venerable sir, they lead to harm and suffering. This is our opinion on this matter." In such passages, it is used for emphasis. |
svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo. |
This should be understood here in the sense of example and emphasis. |
♦ tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti — nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti. |
♦ In that context, with the meaning of 'manner', the word 'thus' clarifies this meaning: Who is capable of fully understanding the word of the Blessed One, which is profound in its various skillful methods, arising from many different intentions, complete in meaning and expression, endowed with various marvels, and deep in its teaching and realization of the Dhamma, which enters the hearing of all beings according to their own languages? Having generated a desire to hear with all one's might, 'Thus have I heard; I too have heard in one way.' |
♦ nidassanatthena “nāhaṃ sayambhū, na mayā idaṃ sacchikatan”ti attānaṃ parimocento “evaṃ me sutaṃ, mayāpi evaṃ sutan”ti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti. |
♦ By way of example, while liberating himself by saying, “I am not self-born, this was not realized by me,” he indicates the entire sutta to be spoken now by saying, “Thus have I heard, I too have heard thus.” |
♦ avadhāraṇatthena “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, satimantānaṃ, gatimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando”ti evaṃ bhagavatā, “āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo”ti evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti “evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabban”ti. |
♦ By way of emphasis, "This is the foremost, O monks, of my disciples who are learned, namely, Ānanda; of those who are mindful, of those who are resolute, of those who are persevering, of those who are attendants, namely, Ānanda," thus the Blessed One, and "The venerable Ānanda is skilled in the meaning, skilled in the Dhamma, skilled in the letter, skilled in the etymology, skilled in what comes before and after," thus the general of the Dhamma, and by showing his power of retention in accordance with his praiseworthy nature, he generates in beings a desire to hear, saying, "Thus have I heard, and that too, neither deficient nor excessive in meaning or letter, should be understood just so, and not otherwise." |
♦ mesaddo tīsu atthesu dissati. |
♦ The word "me" is seen in three senses. |
tathā hissa “gāthābhigītaṃ me abhojaneyyan”tiādīsu mayāti attho. |
Thus, in passages such as "A song sung by me is not to be eaten," its meaning is "by me." |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū”tiādīsu mayhanti attho. |
In passages such as, “It would be good for me, venerable sir, if the Blessed One would teach me the Dhamma in brief,” its meaning is “for me.” |
“dhammadāyādā me, bhikkhave, bhavathā”tiādīsu mamāti attho. |
In passages such as, "Be my heirs in the Dhamma, O monks," its meaning is "of me." |
idha pana “mayā sutan”ti ca, “mama sutan”ti ca atthadvaye yujjati. |
Here, however, both meanings are suitable: "heard by me" and "heard of me." |
♦ sutanti ayaṃ sutasaddo saupasaggo ca anupasaggo ca gamana-vissuta-kilinnaupacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. |
♦ The word 'suta' (heard), both with and without a prefix, has various meanings such as 'gone', 'renowned', 'moistened', 'accumulated', 'application', 'cognizable by the ear', and 'known through the ear-door'. |
tathā hissa — “senāya pasuto”tiādīsu gacchantoti attho. |
For instance, in "gone forth with the army," the meaning is "going." |
“sutadhammassa passato”tiādīsu vissutadhammassāti attho. |
In the phrase "of one who has seen the renowned Dhamma," the meaning is "of the renowned Dhamma." |
“avassutā avassutassā”tiādīsu kilinnākilinnassāti attho. |
In the phrase "of the unsoiled and the soiled," the meaning is "of the moistened and unmoistened." |
“tumhehi puññaṃ pasutaṃ anappakan”tiādīsu upacitanti attho. |
In the phrase "you have accumulated much merit," the meaning is "accumulated." |
“ye jhānappasutā dhīrā”tiādīsu jhānānuyuttāti attho. |
In passages such as, "those wise ones who are devoted to meditation," the meaning is "devoted to meditation." |
“diṭṭhaṃ sutaṃ mutan”tiādīsu sotaviññeyyanti attho. |
In passages such as, “seen, heard, sensed,” the meaning is “cognizable by the ear.” |
“sutadharo sutasannicayo”tiādīsu sotadvārānusāraviññātadharoti attho. |
In passages such as, "one who retains what is heard, who has a collection of what is heard," the meaning is "one who retains what is known through the ear-door." |
idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vāti attho. |
Here, however, its meaning is either 'held in mind by means of the ear-door' or 'the holding in mind'. |
me-saddassa hi mayāti atthe sati “evaṃ mayā sutaṃ sotadvārānusārena upadhāritan”ti yujjati. |
For if the word 'me' has the meaning 'by me', then 'Thus by me was heard, held in mind by means of the ear-door' is fitting. |
mamāti atthe sati “evaṃ mama sutaṃ sotadvārānusārena upadhāraṇan”ti yujjati. |
If it has the meaning of 'my', then 'Thus my hearing, a holding in mind through the ear-door' is appropriate. |
♦ evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. |
♦ In these three words, "evaṃ" indicates the function of the ear-consciousness and other types of consciousness. |
meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. |
"Me" indicates the person endowed with the said consciousness. |
sutanti assavanabhāvapaṭikkhepato anūnādhikāviparītaggahaṇanidassanaṃ. |
"Suta" indicates the reception of what is not deficient or excessive, and not contrary to what was heard. |
tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattabhāvappakāsanaṃ. |
Thus, "evaṃ" is the declaration of the various ways in which the consciousness-stream, which proceeds by way of the ear-door, operates on the object. |
meti attappakāsanaṃ. |
"me" is the declaration of oneself. |
sutanti dhammappakāsanaṃ. |
"Suta" means the declaration of the Dhamma. |
ayañhettha saṅkhepo — “nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto”ti. |
This is the summary here: "By me, through the consciousness-stream that proceeds in various ways with regard to the object, nothing else was done, but this was done: this Dhamma was heard." |
♦ tathā evanti niddisitabbappakāsanaṃ. |
♦ Thus, "evaṃ" is the declaration of what is to be pointed out. |
meti puggalappakāsanaṃ. |
"Me" is the declaration of the person. |
sutanti puggalakiccappakāsanaṃ. |
"Suta" is the declaration of the person's action. |
idaṃ vuttaṃ hoti — yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti. |
This is what is said: "The sutta that I will point out, that was heard by me thus." |
♦ tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. |
♦ Thus, "evaṃ" is the designation of the various ways in which the mental continuum, through its various modes of operation, grasps the different meanings and expressions. |
evanti hi ayaṃ ākārapaññatti. |
For "evaṃ" is a designation of manner. |
meti kattuniddeso. |
"me" is the designation of the agent. |
sutanti visayaniddeso. |
"Suta" is the designation of the object. |
ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ kataṃ hoti. |
By this much, the agent, endowed with that mental continuum operating in various ways, has established the grasping in the object. |
♦ atha vā evanti puggalakiccaniddeso. |
♦ Or, "evaṃ" is the designation of the person's action. |
sutanti viññāṇakiccaniddeso. |
"Suta" is the designation of the function of consciousness. |
meti ubhayakiccayuttapuggalaniddeso. |
"Me" is the designation of the person endowed with both functions. |
ayaṃ panettha saṅkhepo — mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti. |
This is the summary here: "by me, a person endowed with the function of hearing-consciousness, who has acquired the designation of the function of hearing through the power of consciousness, it was heard." |
♦ tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. |
♦ In that context, "evaṃ" and "me" are conventional designations that are non-existent in terms of ultimate reality. |
kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha. |
For what is there in ultimate reality that could be designated as "evaṃ" or "me"? |
sutanti vijjamānapaññatti. |
"Suta" is a designation of what exists. |
yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. |
For that which is apprehended by the ear here is ultimately existent. |
tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. |
Thus, "evaṃ" and "me" are designations based on this and that, and are therefore derivative designations. |
sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. |
"Suta" is a designation based on what is seen, and so on, and is therefore a designation by reference. |
♦ ettha ca evanti vacanena asammohaṃ dīpeti. |
♦ And here, by the word "evaṃ," he shows his freedom from delusion. |
na hi sammūḷho nānappakārapaṭivedhasamattho hoti. |
For a deluded person is not capable of understanding the various modes of realization. |
sutanti vacanena sutassa asammosaṃ dīpeti. |
By the word "suta," he shows the non-forgetfulness of what was heard. |
yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. |
For one whose hearing is forgotten does not, after some time, acknowledge, "I have heard." |
iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. |
Thus, by his freedom from delusion, he achieves wisdom, and by his non-forgetfulness, he achieves mindfulness. |
tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā. |
In that context, mindfulness preceded by wisdom is capable of determining the letter, and wisdom preceded by mindfulness is capable of realizing the meaning. |
tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi. |
Due to the combination of the ability of both, he is able to preserve the treasury of the Dhamma, which is complete in meaning and letter, and thus he achieves the state of being the treasurer of the Dhamma. |
♦ aparo nayo — evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. |
♦ Another method: by the word "evaṃ," he shows right attention, for one who does not pay right attention lacks the various kinds of realization. |
sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. |
By the word "suta," he shows lack of distraction, for one with a distracted mind is unable to hear. |
tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi “na mayā sutaṃ, puna bhaṇathā”ti bhaṇati. |
For indeed, a distracted person, even when spoken to with all due respect, says, "I have not heard, please speak again." |
yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. |
By right attention, he accomplishes right resolve of the self and merit previously made, for one with a wrongly resolved self or one who has not made merit previously lacks these. |
tathā avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. |
Thus, by non-distraction, he accomplishes the hearing of the good Dhamma and association with good people. |
na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti. |
For a distracted person is not able to hear, and there is no hearing for one who does not attend to good people. |
♦ aparo nayo — yasmā “evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso”ti vuttaṃ. |
♦ Another method: Since it was said, "Thus is the designation of the various ways in which the mental continuum, through its various modes of operation, grasps the different meanings and expressions," |
so ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakenākārena pacchimacakkadvayasampattimattano dīpeti. |
And since this good manner is not found in one who is wrongly resolved or who has not previously made merit, therefore by this good manner "thus," he shows his own attainment of the two latter wheels. |
sutanti savanayogena purimacakkadvayasampattiṃ. |
By hearing "suta," he attains the two former wheels. |
na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. |
For one who dwells in an unsuitable place or who is devoid of association with good people has no hearing. |
iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, purimacakkadvayasiddhiyā payogasuddhi. |
Thus, by his attainment of the two latter wheels, the purity of his intention is accomplished; by his attainment of the two former wheels, the purity of his practice is accomplished. |
tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. |
And by that purity of intention, the manifestation of realization is accomplished; by the purity of practice, the manifestation of the scriptures is accomplished. |
iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato, yoniso manasikāro viya ca kusalakammassa, arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha. |
Thus, the speech of one whose practice and intention are pure, who is accomplished in scripture and realization, like the rising of the sun after the dawn, and like right attention for wholesome karma, deserves to be the forerunner of the Blessed One's speech. Therefore, establishing the introduction in its proper place, he said, "Thus have I heard," and so on. |
♦ aparo nayo — evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. |
♦ Another method: by this word "evaṃ," which indicates the various modes of realization, he shows the existence of his own attainment of the analytical knowledge of meaning and insight. |
sutanti iminā sotabbabhedapaṭivedhadīpakena vacanena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. |
By this word "suta," which indicates the realization of the different kinds of things to be heard, he shows the existence of his attainment of the analytical knowledge of the Dhamma and its etymology. |
evanti ca idaṃ yoniso manasikāradīpakavacanaṃ bhāsamāno “ete mayā dhammā manasā anupekkhitā diṭṭhiyā suppaṭividdhā”ti dīpeti. |
And speaking this word "evaṃ," which indicates right attention, he shows, "These things have been contemplated by me with the mind and are well-penetrated by wisdom." |
sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno “bahū mayā dhammā sutā dhātā vacasā paricitā”ti dīpeti. |
Speaking this word "suta," which indicates the practice of hearing, he shows, "Many things have been heard by me, retained, and rehearsed in speech." |
tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. |
By both of these, showing the fullness of meaning and letter, he generates respect in hearing. |
atthabyañjanaparipuṇṇaṃ hi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti. |
For one who listens with respect to the Dhamma that is complete in meaning and letter is freed from great harm. Therefore, having generated respect, the Dhamma should be listened to attentively. |
♦ evaṃ me sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. |
♦ With this entire statement, "Thus have I heard," the venerable Ānanda, not claiming the Dhamma proclaimed by the Tathāgata as his own, transcends the sphere of an unrighteous person and enters the sphere of a righteous person by acknowledging his discipleship. |
tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. |
Thus, he raises the mind from the unrighteous Dhamma and establishes it in the righteous Dhamma. |
“kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacanan”ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti. |
"This was merely heard by me, but it is the word of that Blessed One himself." By showing this, he exonerates himself, points to the Teacher, presents the word of the Jina, and establishes the lineage of the Dhamma. |
♦ apica “evaṃ me sutan”ti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto “sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā”ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. |
♦ Furthermore, by not acknowledging that he had produced it himself, but clarifying the previous statement, "This was received directly by me from that Blessed One, who is skilled in the four kinds of fearlessness, who possesses the ten powers, who stands in the place of a bull, who roars the lion's roar, who is the supreme of all beings, who is the lord of the Dhamma, the king of the Dhamma, the sovereign of the Dhamma, the lamp of the Dhamma, the refuge of the Dhamma, the supreme universal monarch of the good Dhamma, the fully enlightened Buddha. There should be no doubt or uncertainty here about the meaning, the Dhamma, the word, or the letter." Thus, he dispels the lack of faith in this Dhamma for all gods and humans and produces the accomplishment of faith. |
tenetaṃ vuccati — |
It is therefore said: |
♦ “vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane. |
♦ "He destroys unbelief and increases faith in the teaching. |
♦ evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako”ti. |
♦ Thus saying, 'Thus have I heard,' the disciple of Gotama." |
♦ ekanti gaṇanaparicchedaniddeso. |
♦ "One" is a designation of numerical limitation. |
samayanti paricchinnaniddeso. |
"Time" is a designation of limitation. |
ekaṃ samayanti aniyamitaparidīpanaṃ. |
"Ekaṃ samayan" is an indefinite indication. |
tattha samayasaddo — |
In that context, the word "samaya" — |
♦ “samavāye khaṇe kāle, samūhe hetudiṭṭhisu. |
♦ "In conjunction, in a moment, in time, in a group, in views of cause. |
♦ paṭilābhe pahāne ca, paṭivedhe ca dissati”. |
♦ In attainment, in abandonment, and in realization, it is seen." |
♦ tathā hissa “appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti evamādīsu samavāyo attho. |
♦ For example, in passages such as, "Perhaps tomorrow we might also go, considering the time and occasion," the meaning is "conjunction." |
“ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā”tiādīsu khaṇo. |
In passages such as, “There is but one moment and one opportunity, O monks, for living the holy life,” the meaning is “moment.” |
“uṇhasamayo pariḷāhasamayo”tiādīsu kālo. |
In passages such as, "hot season, sultry season," the meaning is "time." |
“mahāsamayo pavanasmin”tiādīsu samūho. |
In passages such as "a great assembly in the forest," the meaning is "assembly." |
“samayopi kho te bhaddāli appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthu sāsane sikkhāya aparipūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”tiādīsu hetu. |
In passages such as, "And this, Bhaddāli, was an unpenetrated cause for you, that the Blessed One is dwelling in Sāvatthī, and the Blessed One will know of me, 'The monk named Bhaddāli is a non-fulfiller of the training in the Teacher's dispensation.' This, too, Bhaddāli, was an unpenetrated cause for you," the meaning is "cause." |
“tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī”tiādīsu diṭṭhi. |
At that time, the wanderer Uggāhamāna, the son of the Samaṇamuṇḍikā, who was a propounder of theories, was dwelling in the Mallikā's park in a single-roomed dwelling in the Tinduka grove. In this and similar passages, the meaning is 'view'. |
♦ “diṭṭhe dhamme ca yo attho, yo cattho samparāyiko. |
♦ "The meaning in this life, and the meaning in the next. |
♦ atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. |
♦ The wise one, through the realization of the meaning, is called a pandit." |
— |
— |
♦ ādīsu paṭilābho. |
♦ in such cases, it means attainment. |
“sammā mānābhisamayā antamakāsi dukkhassā”tiādīsu pahānaṃ. |
In passages such as "by the right realization of conceit, he made an end of suffering," it means abandonment. |
“dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho”tiādīsu paṭivedho. |
In passages such as, "The meaning of suffering is oppression, the meaning of conditioned things is affliction, the meaning of realization is penetration," the meaning is "realization." |
idha panassa kālo attho. |
Here, however, its meaning is "time." |
tena saṃvacchara-utu-māsa-aḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha-paṭhama-majjhima- pacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti. |
Therefore, he indicates "one time" among the various kinds of time, such as year, season, month, fortnight, night, day, morning, noon, evening, first, middle, and last watch of the night, and moment. |
♦ tattha kiñcāpi etesu saṃvaccharādīsu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. |
♦ In that context, although the elder knew well and had clearly established by his wisdom which sutta was spoken in which year, season, month, fortnight, part of the night, or part of the day, |
yasmā pana “evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā”ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā “ekaṃ samayan”ti āha. |
Since, if it were said, "Thus have I heard, in such-and-such a year, in such-and-such a season, in such-and-such a month, in such-and-such a fortnight, in such-and-such a part of the night, or in such-and-such a part of the day," it would not be possible to easily remember, recite, or have it recited, and much would have to be said, therefore, having condensed that meaning into a single word, he said, "at one time." |
♦ ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. |
♦ Or, there are these various well-known periods of the Blessed One among gods and men, such as the time of conception, the time of birth, the time of spiritual urgency, the time of renunciation, the time of striving, the time of conquering Māra, the time of enlightenment, the time of abiding in blissful states in this very life, the time of teaching, and the time of final Nibbāna. Among these times, he indicates one time, namely the time of teaching. |
yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahita-paṭipattisamayesu parahita-paṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya “ekaṃ samayan”ti āha. |
And among these times, the time of the function of compassion among the times of the functions of knowledge and compassion; the time of the practice for the welfare of others among the times of the practice for one's own welfare and the welfare of others; the time of the Dhamma talk among the two duties of those who have assembled; the time of teaching among the times of teaching and practice; having in mind one of these times, he said, "at one time." |
♦ kasmā panettha yathā abhidhamme “yasmiṃ samaye kāmāvacaran”ti ca, ito aññesu ca suttapadesu “yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī”ti ca bhummavacanena niddeso kato, vinaye ca “tena samayena buddho bhagavā”ti karaṇavacanena niddeso kato, tathā akatvā “ekaṃ samayan”ti upayogavacanena niddeso katoti. |
♦ Why is it that here, as in the Abhidhamma, "at which time the realm of desire" and in other suttas, "at which time, O monks, a monk, having secluded himself from sensual pleasures," the designation is made with the locative case, and in the Vinaya, "at that time the Buddha, the Blessed One," the designation is made with the instrumental case, but here, the designation "at one time" is made with the accusative case? |
tattha tathā, idha ca aññathā atthasambhavato. |
Because there and here, the meaning is different. |
tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. |
For in the Abhidhamma and in other suttas, the sense of location and the sense of the characteristic of being by being are possible. |
adhikaraṇaṃ hi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato. |
For the time that is the meaning of time and the meaning of assembly is a location, and the being of the dhammas such as contact mentioned there is characterized by the being of the time that is designated as the moment, the conjunction, and the cause. Therefore, to clarify that meaning, the designation is made there with the locative case. |
♦ vinaye ca hetuattho karaṇattho ca sambhavati. |
♦ In the Vinaya, both the sense of cause and the sense of instrument are possible. |
yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi. |
For that time of the promulgation of the training rules, which was difficult to understand even for Sāriputta and others, with that time as the cause and instrument, the Blessed One promulgated the training rules, expecting the cause for the promulgation of the training rules, and he dwelt here and there. |
tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato. |
Therefore, to clarify that meaning, the designation is made there with the instrumental case. |
♦ idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. |
♦ Here, however, and in other similar cases, the meaning of continuous connection is possible. |
yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. |
For the time that the Blessed One taught this or another sutta, he dwelt continuously in that time with a compassionate abiding. |
tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti. |
Therefore, to clarify that meaning, the designation of the accusative of use is made here. |
tenetaṃ vuccati — |
It is therefore said: |
♦ “taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca. |
♦ "Considering that particular meaning, with the locative and instrumental cases. |
♦ aññatra samayo vutto, upayogena so idhā”ti. |
♦ Elsewhere, time is spoken of; here, it is with the accusative of use." |
♦ porāṇā pana vaṇṇayanti — “tasmiṃ samaye”ti vā “tena samayenā”ti vā “ekaṃ samayan”ti vā abhilāpamattabhedo esa, sabbattha bhummamevatthoti. |
♦ The ancients, however, explain: "Whether 'at that time' or 'by that time' or 'one time,' this is merely a difference in expression; everywhere the meaning is the locative." |
tasmā “ekaṃ samayan”ti vuttepi “ekasmiṃ samaye”ti attho veditabbo. |
Therefore, even when it is said "at one time," the meaning should be understood as "at one time." |
♦ bhagavāti garu. |
♦ "Bhagavā" means "venerable." |
garuñhi loke “bhagavā”ti vadanti. |
In the world, a venerable person is called "Bhagavā." |
ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā “bhagavā”ti veditabbo. |
And this one, due to being distinguished by all virtues, is venerable to all beings, therefore he should be known as "Bhagavā." |
porāṇehipi vuttaṃ — |
The ancients have also said: |
♦ “bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ. |
♦ "The word 'Bhagavā' is excellent, the word 'Bhagavā' is supreme. |
♦ garu gāravayutto so, bhagavā tena vuccatī”ti. |
♦ He is venerable, endowed with reverence; therefore, he is called Bhagavā." |
♦ apica — |
♦ Furthermore — |
♦ “bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā. |
♦ "Fortunate, possessing the auspicious qualities, endowed with the auspicious qualities, and having analyzed them. |
♦ bhattavā vantagamano, bhavesu bhagavā tato”ti. |
♦ Having partaken of and abandoned the journey through existences, therefore, he is the Blessed One." |
— |
— |
♦ imissāpi gāthāya vasenassa padassa vitthārato attho veditabbo. |
♦ The meaning of this term should be understood in detail through this verse as well. |
so ca visuddhimagge buddhānussatiniddese vuttoyeva. |
And that is explained in the Visuddhimagga, in the section on the recollection of the Buddha. |
♦ ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. |
♦ By this much, by the statement "Thus have I heard," showing the Dhamma as he heard it, he makes the Dhamma-body of the Blessed One manifest. |
tena “na idaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā”ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. |
Thus, he reassures the people who are anxious due to the absence of the Teacher, saying, "This teaching is not without a Teacher; this is your Teacher." |
ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. |
By the statement "At one time the Blessed One," showing the absence of the Blessed One at that time, he establishes the final Nibbāna of the physical body. |
tena “evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā”ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. |
Thus, he inspires the people who are intoxicated with the pride of life, saying, "Even that Blessed One, the teacher of such a noble Dhamma, who possesses the ten powers, whose body is like a collection of vajras, has passed into final Nibbāna. By whom else should hope for life be generated?" and he generates enthusiasm for the good Dhamma in them. |
evanti ca bhaṇanto desanāsampattiṃ niddisati. |
And by saying "thus," he indicates the perfection of the teaching. |
me sutanti sāvakasampattiṃ. |
"By me it was heard" indicates the perfection of the disciple. |
ekaṃ samayanti kālasampattiṃ. |
"One time" indicates the perfection of time. |
bhagavāti desakasampattiṃ. |
"Bhagavā" indicates the perfection of the teacher. |
♦ sāvatthiyanti evaṃnāmake nagare. |
♦ "In Sāvatthī" means in the city of that name. |
samīpatthe cetaṃ bhummavacanaṃ. |
And this is a locative case in the sense of proximity. |
viharatīti avisesena iriyāpathadibbabrahmāriyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. |
"Viharati" (dwells) is a general term indicating the abiding in any one of the postures, or in divine, holy, or noble states. |
idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. |
Here, however, it is a designation of the practice of one of the postures among the various postures of standing, walking, sitting, and lying down. Therefore, the Blessed One, whether standing, walking, sitting, or lying down, should be understood as "dwelling." |
so hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā “viharatī”ti vuccati. |
For he, having overcome the discomfort of one posture with another, maintains his body without falling, and thus he is said to "dwell." |
♦ jetavaneti jetassa rājakumārassa vane. |
♦ "In Jeta's Grove" means in the grove of Prince Jeta. |
tañhi tena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ, so cassa sāmī ahosi, tasmā jetavananti saṅkhaṃ gataṃ, tasmiṃ jetavane. |
For it was planted, cultivated, and protected by him, and he was its owner, therefore it is known as Jeta's Grove, in that Jeta's Grove. |
anāthapiṇḍikassa ārāmeti anāthapiṇḍikena gahapatinā catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātitattā anāthapiṇḍikassāti saṅkhaṃ gate ārāme . |
"In Anāthapiṇḍika's Park" means in the park that came to be known as Anāthapiṇḍika's because it was offered by the householder Anāthapiṇḍika to the community of monks with the Buddha at its head, at the cost of fifty-four crores of gold coins. |
ayamettha saṅkhepo, vitthāro pana papañcasūdaniyā majjhimaṭṭhakathāya sabbāsavasuttavaṇṇanāyaṃ vutto. |
This is the summary here; the detailed explanation, however, is given in the Papancasūdanī, the commentary on the Middle Length Discourses, in the commentary on the Sabbāsavasutta. |
♦ tattha siyā — yadi tāva bhagavā sāvatthiyaṃ viharati, “jetavane”ti na vattabbaṃ. |
♦ One might say: If the Blessed One was dwelling in Sāvatthī, it should not be said "in Jeta's Grove." |
atha tattha viharati, “sāvatthiyan”ti na vattabbaṃ. |
If he was dwelling there, it should not be said "in Sāvatthī." |
na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. |
It is not possible to dwell in both places at the same time. |
na kho panetaṃ evaṃ daṭṭhabbaṃ. |
But it should not be understood in this way. |
nanu avocumha “samīpatthe bhummavacanan”ti. |
Have we not said that "the locative is used in the sense of proximity"? |
tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni “gaṅgāya caranti, yamunāya carantī”ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto vuccati “sāvatthiyaṃ viharati jetavane”ti. |
Therefore, just as herds of cattle grazing near the Ganges and Yamuna are said to be "grazing on the Ganges, grazing on the Yamuna," so too here, when he was dwelling in Jeta's Grove, which is near Sāvatthī, it is said that "he was dwelling in Sāvatthī, in Jeta's Grove." |
gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ sesavacanaṃ. |
For his mention of Sāvatthī is to indicate the alms-round village, and the rest is to indicate the suitable dwelling place for a renunciant. |
♦ tattha sāvatthivacanena āyasmā ānando bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. |
♦ By the mention of Sāvatthī, the venerable Ānanda shows the Blessed One's support of householders; by the mention of Jeta's Grove and so on, he shows his support of renunciants. |
tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanūpāyadassanaṃ. |
Thus, by the former, the avoidance of the practice of self-mortification through the acceptance of requisites is shown; by the latter, the avoidance of the practice of indulgence in sensual pleasures through the abandonment of material things is shown. |
purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. |
And by the former, the devotion to the teaching of the Dhamma is shown; by the latter, the inclination towards seclusion. |
purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. |
By the former, the approach with compassion is shown; by the latter, the departure with wisdom. |
purimena sattānaṃ hitasukhanipphādanādhimuttitaṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. |
By the former, the inclination to bring about the welfare and happiness of beings is shown; by the latter, the non-attachment in bringing about the welfare and happiness of others. |
purimena dhammikasukhāpariccāganimittaphāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. |
By the former, the blissful abiding that is the sign of not abandoning righteous happiness is shown; by the latter, the sign of devotion to the higher human states. |
purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ. |
By the former, the great benefit to humans is shown; by the latter, to the gods. |
purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ. |
By the former, the state of being born in the world and growing up in the world is shown; by the latter, the state of being unstained by the world. |
purimena “ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
By the former, “One person, O monks, being born in the world, is born for the welfare of many people, for the happiness of many people, for the compassion of the world, for the welfare, happiness of gods and humans. |
katamo ekapuggalo? |
Who is that one person? |
tathāgato arahaṃ sammāsambuddho”ti vacanato yadatthaṃ bhagavā uppanno, tadatthaparinipphādanaṃ, pacchimena yattha uppanno, tadanurūpavihāraṃ. |
The Tathāgata, the Arahant, the Fully Enlightened One." In accordance with this, the purpose for which the Blessed One was born is accomplished; by the latter, the abiding in accordance with where he was born. |
bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno. |
For the Blessed One was born in a forest, first in the Lumbini Grove, and secondly at the Bodhi tree, for his worldly and supramundane births. |
tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā. |
Thus, he shows his dwelling in the forest. In this way, the meaning should be understood here. |
♦ tatrāti desakālaparidīpanaṃ. |
♦ "Tatra" is an indication of time and place. |
tañhi yaṃ samayaṃ viharati, tatra samaye. |
For it indicates "at that time" when he was dwelling, and "in that park" where he was dwelling. |
yasmiñca ārāme viharati, tatra ārāmeti dīpeti. |
Or, it indicates a time and place suitable for speaking. |
bhāsitabbayutte vā desakāle dīpeti. |
For the Blessed One does not speak the Dhamma at an unsuitable place or time. |
na hi bhagavā ayutte dese vā kāle vā dhammaṃ bhāsati. |
"This is not the time, Bāhiya," and so on, is an example here. |
“akālo kho tāva, bāhiyā”tiādi cettha sādhakaṃ. |
"Kho" is a particle used for filling a gap, for emphasis, or in the sense of "at the beginning of time." |
khoti padapūraṇamatte avadhāraṇe ādikālatthe vā nipāto. |
"Bhagavā" is an indication of the teacher of the world. |
bhagavāti lokagarudīpanaṃ. |
"Bhikkhū" is a word for the persons fit to hear the discourse. |
bhikkhūti kathāsavanayuttapuggalavacanaṃ. |
And here, the meaning of the word should be understood in the manner of "a bhikkhu is a bhikkhu because he begs for alms." |
api cettha “bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū”tiādinā nayena vacanattho veditabbo. |
"āmantesi" means "he addressed, he spoke, he called out to." This is the meaning here. |
āmantesīti ālapi abhāsi sambodhesīti ayamettha attho. |
Elsewhere, however, it is also used in the sense of making known. |
aññatra pana ñāpanepi hoti. |
As it is said, "I declare to you, O monks, I make it known to you, O monks." |
yathāha — “āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave”ti. |
And in calling. As it is said, "Come, O monk, in my name, address Sāriputta." |
pakkosanepi. yathāha — “ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī”ti . |
|
♦ bhikkhavoti āmantanākāraparidīpanaṃ. |
♦ "Bhikkhavo" is a designation of the form of address. |
tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. |
And that is said because of the accomplishment of the qualities of being one who begs, and so on. |
bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhu, bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. |
For a bhikkhu is one who has the quality of the habit of begging, a bhikkhu is also one who has the quality of the nature of begging, and a bhikkhu is also one who has the quality of doing well in begging, so the etymologists think. |
tena ca nesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. |
And by that word, which is accomplished by the qualities of their habit of begging and so on, by declaring a livelihood served by the high and the low, he brings about the suppression of the state of being arrogant and dejected. |
bhikkhavoti iminā karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karoti. |
By this word "bhikkhavo," preceded by a look of a compassionate and gentle heart and eyes, he makes them face him. |
teneva ca kathetukamyatādīpakena vacanena tesaṃ sotukamyataṃ janeti. |
And by that same word, which indicates a desire to speak, he generates in them a desire to hear. |
teneva ca sambodhanatthena sādhukaṃ savanamanasikārepi te niyojeti. |
And by that same word, with the meaning of addressing, he directs them to careful listening and attention. |
sādhukaṃ savanamanasikārāyattā hi sāsanasampatti. |
For the accomplishment of the teaching depends on careful listening and attention. |
♦ aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? |
♦ If there were also gods and men present, why did he address only the monks? |
jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. sabbaparisasādhāraṇā hi bhagavato dhammadesanā. |
Because they were the elders, the most excellent, and always close at hand. The Blessed One's Dhamma teaching is for all assemblies. |
parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. |
And in the assembly, the monks are the elders because they were the first to be born, the most excellent because they, starting from the state of homelessness, followed the Teacher's conduct and were the recipients of the entire teaching. |
āsannā te tattha nisinnesu satthusantikattā. |
They were close because they were near the Teacher among those seated there. |
sadāsannihitā satthusantikāvacarattāti. |
And they were always near because they were in the Teacher's presence. |
apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvatotipi te eva āmantesi. |
Furthermore, they were the vessels for the teaching of the Dhamma, and because of their possession of the practice as instructed, he addressed only them. |
♦ kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? |
♦ For what reason did the Blessed One, when teaching the Dhamma, first address the monks and not just teach the Dhamma? |
satijananatthaṃ. bhikkhū hi aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne “ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā”ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ. |
To arouse their attention. For monks may be sitting thinking of other things, with distracted minds, or contemplating the Dhamma, or attending to a meditation subject. If the Dhamma were taught without addressing them, they would not be able to discern, "What is the reason for this teaching? What is the cause? For what purpose was it taught?" and they might grasp it wrongly, or not grasp it at all. |
tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti. |
Therefore, to arouse their attention, the Blessed One first addresses them and then teaches the Dhamma. |
♦ bhadanteti gāravavacanametaṃ, satthu paṭivacanadānaṃ vā. |
♦ "Bhadante" is a word of respect, or a response to the Teacher. |
api cettha “bhikkhavo”ti vadamāno bhagavā te bhikkhū ālapati. |
And here, by saying "bhikkhavo," the Blessed One addresses those monks. |
“bhadante”ti vadamānā te bhagavantaṃ paccālapanti. |
By saying "bhadante," they address the Blessed One back. |
tathā “bhikkhavo”ti bhagavā ādimhi bhāsati, “bhadante”ti te paccābhāsanti. |
Thus, "bhikkhavo," the Blessed One speaks at the beginning; "bhadante," they respond. |
“bhikkhavo”ti paṭivacanaṃ dāpeti, “bhadante”ti paṭivacanaṃ denti. |
"Bhikkhavo," he makes them give a reply; "bhadante," they give a reply. |
te bhikkhūti ye bhagavā āmantesi, te. |
"Those monks" are those whom the Blessed One addressed. |
bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. |
"Paccassosuṃ" means they listened to the Blessed One's address, they listened attentively, they accepted, they received. |
bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalaṃ suttaṃ avoca. |
"Bhagavā etadavoca" means the Blessed One spoke this entire sutta that is now to be spoken. |
ettāvatā ca yaṃ āyasmatā ānandena imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattāti. |
By this much, the commentary on the meaning of the introduction, which was spoken by the venerable Ānanda, adorned with references to the time, place, teacher, and assembly, for the easy comprehension of this sutta, is complete. |
♦ rūpādivaṇṇanā |
♦ Commentary on Form, etc. |
♦ idāni nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmītiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto, sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvāva vuccamānā pākaṭā hoti, tasmā suttanikkhepavicāraṇā tāva veditabbā. |
♦ Now, the opportunity has come for the commentary on the sutta laid down by the Blessed One with the words, "I do not see, O monks, any other single form," and so on. Since this commentary on the sutta becomes clear when it is explained after considering the laying down of the sutta, the consideration of the laying down of the sutta should first be known. |
cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti. |
For there are four ways of laying down a sutta: on one's own initiative, on another's initiative, in response to a question, and on account of an occasion. |
tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi, seyyathidaṃ — ākaṅkheyyasuttaṃ vatthasuttanti evamādīni, tesaṃ attajjhāsayo nikkhepo. |
There, the suttas that the Blessed One spoke on his own initiative, without being requested by others, such as the Ākaṅkheyyasutta and the Vatthasutta, are laid down on his own initiative. |
yāni pana “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyyan”ti evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca oloketvā parajjhāsayavasena kathitāni, seyyathidaṃ — rāhulovādasuttaṃ dhammacakkappavattananti evamādīni, tesaṃ parajjhāsayo nikkhepo. |
But those that were spoken on the initiative of others, after observing their inclination, intention, aspiration, and capacity for understanding, such as "The dhammas that ripen for Rāhula's liberation are ripe; what if I were to train Rāhula further in the destruction of the taints?" and such as the Rāhulovādasutta and the Dhammacakkappavattanasutta, are laid down on the initiative of others. |
bhagavantaṃ pana upasaṅkamitvā te te devamanussā tathā tathā pañhaṃ pucchanti. |
The Blessed One, being approached by various gods and men, they ask questions in various ways. |
evaṃ puṭṭhena bhagavatā yāni kathitāni devatāsaṃyuttabojjhaṅgasaṃyuttādīni, tesaṃ pucchāvasiko nikkhepo. |
The suttas that were spoken by the Blessed One when thus asked, such as the Devatāsaṃyutta and the Bojjhaṅgasaṃyutta, are laid down in response to a question. |
yāni pana uppannaṃ kāraṇaṃ paṭicca kathitāni dhammadāyādasuttaputtamaṃsūpamādīni, tesaṃ aṭṭhuppattiko nikkhepo. |
But those that were spoken on account of a reason that had arisen, such as the Dhammadāyādasutta and the Puttamaṃsūpama, are laid down on account of an occasion. |
evamimesu catūsu nikkhepesu imassa suttassa parajjhāsayo nikkhepo. |
Among these four ways of laying down, this sutta is laid down on the initiative of others. |
parajjhāsayavasena hetaṃ nikkhittaṃ. |
For it was laid down on the initiative of others. |
kesaṃ ajjhāsayenāti? |
On whose initiative? |
rūpagarukānaṃ purisānaṃ. |
Of men who are attached to form. |
♦ tattha nāhaṃ, bhikkhavetiādīsu nakāro paṭisedhattho. |
♦ In that context, in "nāhaṃ, bhikkhave," and so on, the "na" is in the sense of negation. |
ahanti attānaṃ niddisati. |
"ahaṃ" refers to himself. |
bhikkhaveti bhikkhū ālapati. |
"bhikkhave" he addresses the monks. |
aññanti idāni vattabbā itthirūpato aññaṃ. |
"aññaṃ" means other than the form of a woman, which will now be spoken of. |
ekarūpampīti ekampi rūpaṃ. |
"ekarūpampi" means even a single form. |
samanupassāmīti dve samanupassanā ñāṇasamanupassanā ca diṭṭhisamanupassanā ca. |
"Samanupassāmi" (I see) has two meanings: seeing with knowledge and seeing with a view. |
tattha “aniccato samanupassati, no niccato”ti ayaṃ ñāṇasamanupassanā nāma. |
In that context, "he sees as impermanent, not as permanent" is called seeing with knowledge. |
“rūpaṃ attato samanupassatī”tiādikā pana diṭṭhisamanupassanā nāma. |
"He sees form as self," and so on, is called seeing with a view. |
tāsu idha ñāṇasamanupassanā adhippetā. |
Of these, seeing with knowledge is intended here. |
imassa pana padassa nakārena sambandho veditabbo. |
And the connection of this word with the "na" should be understood. |
idaṃ hi vuttaṃ hoti — ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekarūpampi na samanupassāmīti. |
This is what is said: "I, O monks, even when looking with the eye of omniscience, do not see any other single form." |
yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti yaṃ rūpaṃ rūpagarukassa purisassa catubhūmakakusalacittaṃ pariyādiyitvā gaṇhitvā khepetvā tiṭṭhati. |
"yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati" means that form which, having taken possession of, seized, and destroyed the wholesome mind of the four planes of a man who is attached to form, remains. |
“sabbaṃ hatthikāyaṃ pariyādiyitvā”tiādīsu hi gahaṇaṃ pariyādānaṃ nāma. |
For in passages such as "having taken possession of the entire herd of elephants," "taking possession" is called "pariyādāna." |
“aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī”tiādīsu khepanaṃ. |
In passages such as "the perception of impermanence, O monks, when cultivated and made much of, destroys all sensual lust," "destruction" is the meaning. |
idha ubhayampi vaṭṭati. |
Here, both are applicable. |
tattha idaṃ rūpaṃ catubhūmakakusalacittaṃ gaṇhantaṃ na nīluppalakalāpaṃ puriso viya hatthena gaṇhāti, nāpi khepayamānaṃ aggi viya uddhane udakaṃ santāpetvā khepeti. |
In that context, this form, when it seizes the wholesome mind of the four planes, does not seize it with the hand like a man seizing a bunch of blue lotuses, nor does it destroy it by heating and destroying water in a pot like fire. |
uppattiñcassa nivārayamānameva catubhūmakampi kusalacittaṃ gaṇhāti ceva khepeti cāti veditabbaṃ. |
And by preventing its arising, it both seizes and destroys the wholesome mind of the four planes. |
tena vuttaṃ — “purisassa cittaṃ pariyādāya tiṭṭhatī”ti. |
Therefore, it is said, "it remains, having taken possession of the man's mind." |
♦ yathayidanti yathā idaṃ. |
♦ "yathayidan" means "just as this." |
itthirūpanti itthiyā rūpaṃ. |
"itthirūpan" means "the form of a woman." |
tattha “kiñca, bhikkhave, rūpaṃ vadetha? |
In that context, "And what, O monks, do you call form? |
ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. |
It is afflicted, O monks, therefore it is called form. |
kena ruppati? |
By what is it afflicted? |
sītenapi ruppati uṇhenapi ruppatī”ti suttānusārena rūpassa vacanattho ceva sāmaññalakkhaṇañca veditabbaṃ. |
It is afflicted by cold and it is afflicted by heat." In accordance with this sutta, the meaning of the word "form" and its general characteristic should be understood. |
ayaṃ pana rūpasaddo khandhabhavanimittapaccayasarīravaṇṇasaṇṭhānādīsu anekesu atthesu vattati. |
This word "form," however, is used in many senses, such as aggregate, existence, object, condition, body, color, and shape. |
ayañhi “yaṃ kiñci rūpaṃ atītānāgatapaccuppannan”ti ettha rūpakkhandhe vattati. |
For example, in "whatever form, past, future, or present," it is used for the form-aggregate. |
“rūpūpapattiyā maggaṃ bhāvetī”ti ettha rūpabhave. |
In "he cultivates the path to rebirth in the form realm," it is used for form-existence. |
“ajjhattaṃ arūpasaññī bahiddhā rūpāni passatī”ti ettha kasiṇanimitte. |
In the phrase, “being inwardly formless, he sees forms outwardly,” it is used for the kasina object. |
“sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā no arūpā”ti ettha paccaye. |
In the phrase "unwholesome, unskillful things arise with a condition, O monks, not without a condition," it is used in the sense of condition. |
“ākāso parivārito rūpanteva saṅkhaṃ gacchatī”ti ettha sarīre. |
In the phrase "the space enclosed by form is called 'form'," it is used in the sense of body. |
“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti ettha vaṇṇe. |
In the phrase "eye-consciousness arises dependent on the eye and on forms," it is used in the sense of color. |
“rūpappamāṇo rūpappasanno”ti ettha saṇṭhāne. |
In the phrase "one who measures by form, who is pleased with form," it is used in the sense of shape. |
ādisaddena “piyarūpaṃ sātarūpaṃ, arasarūpo”tiādīnipi saṅgaṇhitabbāni. |
By the word "ādi," such things as "pleasing form, delightful form, formless" should also be included. |
idha panesa itthiyā catusamuṭṭhāne rūpāyatanasaṅkhāte vaṇṇe vattati. |
Here, however, it is used for the color, which is designated as the form-base, which has four origins, of a woman. |
apica yo koci itthiyā nivatthanivāsanassa vā alaṅkārassa vā gandhavaṇṇakādīnaṃ vā piḷandhanamālādīnaṃ vāti kāyappaṭibaddho ca vaṇṇo purisassa cakkhuviññāṇassa ārammaṇaṃ hutvā upakappati, sabbametaṃ itthirūpanteva veditabbaṃ. |
Furthermore, whatever color of a woman's clothing or ornaments, or of her perfumes, cosmetics, and so on, or of her garlands and so on, is connected with her body and serves as an object for a man's eye-consciousness, all of that should be understood as a woman's form. |
itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatīti idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. |
"A woman's form, O monks, remains, having taken possession of a man's mind." This is said to strengthen the preceding statement. |
purimaṃ vā “yathayidaṃ, bhikkhave, itthirūpan”ti evaṃ opammavasena vuttaṃ, idaṃ pariyādānānubhāvadassanavasena. |
Or, the former was said by way of a simile, "just as this, O monks, a woman's form," and this is said by way of showing the power of possession. |
♦ tatridaṃ itthirūpassa pariyādānānubhāve vatthu — mahādāṭhikanāgarājā kira cetiyagirimhi ambatthale mahāthūpaṃ kārāpetvā giribhaṇḍapūjaṃ nāma katvā kālena kālaṃ orodhagaṇaparivuto cetiyagiriṃ gantvā bhikkhusaṅghassa mahādānaṃ deti. |
♦ Here is a story about the power of a woman's form to possess: The great nāga king Dāṭhika, having had a great stūpa built on the Cetiyagiri at the Ambatthala, performed a ceremony called the Giribhaṇḍapūjā, and from time to time, surrounded by his retinue of women, he would go to the Cetiyagiri and give great alms to the community of monks. |
bahūnaṃ sannipātaṭṭhāne nāma na sabbesaṃ sati sūpaṭṭhitā hoti, rañño ca damiḷadevī nāma mahesī paṭhamavaye ṭhitā dassanīyā pāsādikā. |
In a place where many people gather, not everyone's mindfulness is well-established. And the king's chief queen, named Damiḷadevī, was in her prime, beautiful and charming. |
atheko cittatthero nāma vuḍḍhapabbajito asaṃvaraniyāmena olokento tassā rūpārammaṇe nimittaṃ gahetvā ummādappatto viya ṭhitanisinnaṭṭhānesu “handa damiḷadevī, handa damiḷadevī”ti vadanto vicarati. |
Then a certain elder named Citta, who had been ordained for a long time, looking with an unguarded mind, took the sign of her form as an object and, as if mad, would wander about in places where he stood and sat, saying, "Oh, Damiḷadevī, oh, Damiḷadevī." |
tato paṭṭhāya cassa daharasāmaṇerā ummattakacittattherotveva nāmaṃ katvā vohariṃsu. |
From that time on, the young novices gave him the name "Mad Citta Thera" and addressed him as such. |
atha sā devī nacirasseva kālamakāsi. |
Then the queen died not long after. |
bhikkhusaṅghe sivathikadassanaṃ gantvā āgate daharasāmaṇerā tassa santikaṃ gantvā evamāhaṃsu — “bhante cittatthera, yassatthāya tvaṃ vilapasi, mayaṃ tassā deviyā sivathikadassanaṃ gantvā āgatā”ti. |
When the community of monks had gone to see the charnel ground and returned, the young novices went to him and said, "Venerable Citta Thera, the queen for whom you are lamenting, we have gone to see her charnel ground and have returned." |
evaṃ vuttepi assaddahanto “yassā vā tassā vā tumhe sivathikadassanatthāya gatā, mukhaṃ tumhākaṃ dhūmaṇṇan”ti . |
Even when thus spoken to, he did not believe them and said, "Whomever you went to see at the charnel ground, may your faces be covered with smoke." |
ummattakavacanameva avoca. |
He spoke only mad words. |
evaṃ ummattakacittattherassa cittaṃ pariyādāya aṭṭhāsi idaṃ itthirūpaṃ. |
Thus, this woman's form remained, having possessed the mind of the mad Citta Thera. |
♦ aparampi vatthu — saddhātissamahārājā kira ekadivasaṃ orodhagaṇaparivuto vihāraṃ āgato . |
♦ Another story: The great king Saddhātissa, on one day, came to the monastery surrounded by his retinue of women. |
eko daharo lohapāsādadvārakoṭṭhake ṭhatvā asaṃvare ṭhito ekaṃ itthiṃ olokesi. |
A certain young man, standing at the gate of the Lohapāsāda, being unguarded, looked at a certain woman. |
sāpi gamanaṃ pacchinditvā taṃ olokesi. |
She also, having stopped her walking, looked at him. |
ubhopi abbhantare uṭṭhitena rāgagginā ḍayhitvā kālamakaṃsu. |
Both of them, being burned by the fire of passion that arose within them, died. |
evaṃ itthirūpaṃ daharassa cittaṃ pariyādāya tiṭṭhati. |
Thus, a woman's form remains, possessing the mind of a young man. |
♦ aparampi vatthu — kalyāṇiyamahāvihārato kireko daharo uddesatthāya kāḷadīghavāpigāmadvāravihāraṃ gantvā niṭṭhituddesakicco atthakāmānaṃ vacanaṃ aggahetvā “gataṭṭhāne daharasāmaṇerehi puṭṭhena gāmassa niviṭṭhākāro kathetabbo bhavissatī”ti gāme piṇḍāya caranto visabhāgārammaṇe nimittaṃ gahetvā attano vasanaṭṭhānaṃ gato tāya nivatthavatthaṃ sañjānitvā “kahaṃ, bhante, idaṃ laddhan”ti pucchanto tassā matabhāvaṃ ñatvā “evarūpā nāma itthī maṃ nissāya matā”ti cintento antouṭṭhitena rāgagginā ḍayhitvā jīvitakkhayaṃ pāpuṇi. |
♦ Another story: A certain young man from the Kalyāṇiyamahāvihāra, having gone to the Kāḷadīghavāpigāmadvāravihāra for the purpose of study, having completed his studies, did not heed the words of those who wished him well, and thinking, "When I return to my village, I will have to describe the layout of the village to the young novices who ask," while going for alms in the village, took a sign from an unsuitable object. Having returned to his dwelling, he recognized the clothes she had worn and, asking, "Venerable sir, where did you get this?" he learned of her death. Thinking, "Such a woman died on my account," he was consumed by the fire of passion that arose within him and met his end. |
evampi idaṃ itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti veditabbaṃ. |
Thus, it should be understood that this form of a woman remains, possessing the mind of a man. |
♦ 2. dutiyādīni saddagarukādīnaṃ āsayavasena vuttāni. |
♦ 2. The second and following are spoken in accordance with the inclinations of those who are attached to sound and so on. |
tesu itthisaddoti itthiyā cittasamuṭṭhāno kathitagītavāditasaddo. |
In those, "the sound of a woman" is the sound of speech, song, and music that originates from a woman's mind. |
apica itthiyā nivatthanivāsanassāpi alaṅkatālaṅkārassāpi itthipayoganipphādito vīṇāsaṅkhapaṇavādisaddopi itthisaddotveva veditabbo. |
Furthermore, the sound of a woman's clothing, her adorned ornaments, and the sound of lutes, conches, drums, and so on, produced by a woman's effort, should also be understood as the sound of a woman. |
sabbopi heso purisassa cittaṃ pariyādāya tiṭṭhati. |
For all of this remains, possessing a man's mind. |
♦ tattha suvaṇṇakakkaṭakasuvaṇṇamoradaharabhikkhuādīnaṃ vatthūni veditabbāni. |
♦ In that context, the stories of the golden crab, the golden peacock, the young monk, and others should be known. |
pabbatantaraṃ kira nissāya mahantaṃ hatthināgakulaṃ vasati. |
A large herd of elephants was living near a mountain range. |
avidūraṭṭhāne cassa mahāparibhogasaro atthi, tasmiṃ kāyūpapanno suvaṇṇakakkaṭako atthi. |
And not far from there was a large lake with much water, and in it lived a golden crab. |
so taṃ saraṃ otiṇṇotiṇṇe saṇḍāsena viya aḷehi pāde gahetvā attano vasaṃ netvā māreti. |
He would seize with his claws, as with tongs, the feet of those who entered the lake and, bringing them under his control, kill them. |
tassa otārāpekkhā hatthināgā ekaṃ mahāhatthiṃ jeṭṭhakaṃ katvā vicaranti. |
The elephants, expecting their turn to descend, would wander about with a large elephant as their leader. |
so ekadivasaṃ taṃ hatthināgaṃ gaṇhi. |
One day, he seized that elephant. |
thāmasatisampanno hatthināgo cintesi — “sacāhaṃ bhītaravaṃ ravissāmi, sabbe yathāruciyā akīḷitvā palāyissantī”ti niccalova aṭṭhāsi. |
The elephant, endowed with strength and mindfulness, thought, "If I cry out in fear, they will all flee as they please without playing," and stood motionless. |
atha sabbesaṃ uttiṇṇabhāvaṃ ñatvā tena gahitabhāvaṃ attano bhariyaṃ jānāpetuṃ viravitvā evamāha — |
Then, having known that all had emerged, to inform his wife that he had been seized, he cried out and said this: |
♦ “siṅgīmigo āyatacakkhunetto, |
♦ "The horned one, with long eyes, |
♦ aṭṭhittaco vārisayo alomo. |
♦ With eight limbs, an aquatic creature without fur. |
♦ tenābhibhūto kapaṇaṃ rudāmi, |
♦ Overcome by him, I cry pitifully, |
♦ mā heva maṃ pāṇasamaṃ jaheyyā”ti. |
♦ May you not abandon me, who am dear to you as life." |
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♦ sā taṃ sutvā sāmikassa gahitabhāvaṃ ñatvā taṃ tamhā bhayā mocetuṃ hatthinā ca kuḷīrena ca saddhiṃ sallapantī evamāha — |
♦ She, having heard that, and knowing that her husband had been seized, to free him from that danger, speaking with both the elephant and the crab, said this: |
♦ “ayya na taṃ jahissāmi, kuñjaraṃ saṭṭhihāyanaṃ. |
♦ "My lord, I will not abandon you, the sixty-year-old elephant. |
♦ pathabyā cāturantāya, suppiyo hosi me tuvaṃ. |
♦ Of the four-cornered earth, you are most dear to me. |
♦ “ye kuḷīrā samuddasmiṃ, gaṅgāya yamunāya ca. |
♦ "Of the crabs in the sea, in the Ganges and the Yamuna, |
♦ tesaṃ tvaṃ vārijo seṭṭho, muñca rodantiyā patin”ti. |
♦ you are the best of the water-born; release my crying husband." |
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. |
♦ kuḷīro saha itthisaddassavanena gahaṇaṃ sithilamakāsi. |
♦ The crab, upon hearing the sound of the female, loosened its grip. |
atha hatthināgo “ayamevetassa okāso”ti ekaṃ pādaṃ gahitākāreneva ṭhapetvā dutiyaṃ ukkhipitvā taṃ piṭṭhikapāle akkamitvā vicuṇṇikaṃ katvā thokaṃ ākaḍḍhitvā tīre khipi. |
Then the elephant, thinking, "This is my opportunity," keeping one foot in the position of being held, lifted the other and, crushing it on its back, pulverized it and, dragging it a little, threw it on the shore. |
atha naṃ sabbahatthino sannipatitvā “amhākaṃ verī”ti vicuṇṇayiṃsu. |
Then all the elephants gathered and, saying, "Our enemy," pulverized it. |
evaṃ tāva itthisaddo suvaṇṇakakkaṭakassa cittaṃ pariyādiyitvā tiṭṭhati. |
Thus, the sound of a female, having possessed the mind of the golden crab, remains. |
♦ suvaṇṇamoropi himavantaṃ anupavisitvā mahantaṃ pabbatagahanaṃ nissāya vasanto niccakālaṃ sūriyassa udayakāle sūriyamaṇḍalaṃ ulloketvā attano rakkhaṃ karonto evaṃ vadati — |
♦ The golden peacock, too, having entered the Himalayas, was living near a great mountain jungle, and every day at sunrise, looking at the sun's orb, protecting himself, he would say this: |
♦ “udetayaṃ cakkhumā ekarājā, |
♦ "This one-eyed king, the one-eyed one, rises, |
♦ harissavaṇṇo pathavippabhāso. |
♦ of golden hue, illuminating the earth. |
♦ taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ, |
♦ I worship you of golden hue, illuminating the earth, |
♦ tayājja guttā viharemu divasaṃ. |
♦ may we, protected by you today, live through the day. |
♦ “ye brāhmaṇā vedagū sabbadhamme, |
♦ "Those Brahmins who are versed in all the Vedas, |
♦ te me namo te ca maṃ pālayantu. |
♦ I bow to them, and may they protect me. |
♦ namatthu buddhānaṃ namatthu bodhiyā, |
♦ Homage to the Buddhas, homage to Bodhi, |
♦ namo vimuttānaṃ namo vimuttiyā. |
♦ Homage to the liberated, homage to liberation. |
♦ imaṃ so parittaṃ katvā, |
♦ Having made this protection, |
♦ moro carati esanā”ti. |
♦ the peacock goes in search of food." |
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♦ so divasaṃ gocaraṃ gahetvā sāyanhasamaye vasanaṭṭhānaṃ pavisanto atthaṅgataṃ sūriyamaṇḍalaṃ oloketvāpi imaṃ gāthaṃ vadati — |
♦ He, having gathered food for the day, in the evening, entering his dwelling place, looking at the setting sun, also says this verse: |
♦ “apetayaṃ cakkhumā ekarājā, |
♦ "This one-eyed king, the one-eyed one, has departed, |
♦ harissavaṇṇo pathavippabhāso. |
♦ of golden hue, illuminating the earth. |
♦ taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ, |
♦ I worship you of golden hue, illuminating the earth, |
♦ tayājja guttā viharemu rattiṃ. |
♦ May we, protected by you today, live through the night. |
♦ “ye brāhmaṇā vedagū sabbadhamme, |
♦ "Those Brahmins who are versed in all the Vedas, |
♦ te me namo te ca maṃ pālayantu. |
♦ I bow to them, and may they protect me. |
♦ namatthu buddhānaṃ namatthu bodhiyā, |
♦ Homage to the Buddhas, homage to Bodhi, |
♦ namo vimuttānaṃ namo vimuttiyā. |
♦ Homage to the liberated, homage to liberation. |
♦ imaṃ so parittaṃ katvā, |
♦ Having made this protection, |
♦ moro vāsamakappayī”ti. |
♦ the peacock made its abode." |
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♦ iminā niyāmena satta vassasatāni vītināmetvā ekadivasaṃ parittakammato puretarameva morakukkuṭikāya saddaṃ sutvā parittakammaṃ asaritvā raññā pesitassa luddakassa vasaṃ upagato. |
♦ Having passed seven hundred years in this manner, one day, even before performing his protective ritual, having heard the sound of a peahen, without remembering his protective ritual, he fell into the hands of a hunter sent by the king. |
evaṃ itthisaddo suvaṇṇamorassa cittaṃ pariyādiyitvā tiṭṭhatīti. |
Thus, the sound of a female, having possessed the mind of the golden peacock, remains. |
chātapabbatavāsī daharo pana sudhāmuṇḍakavāsī daharo ca itthisaddaṃ sutvā anayabyasanaṃ pattāti. |
And the young man who lived on Chātapabbata and the young man who lived in Sudhāmuṇḍaka, having heard the sound of a female, met with misfortune. |
♦ 3. tatiye itthigandhoti itthiyā catusamuṭṭhānikaṃ gandhāyatanaṃ. |
♦ 3. In the third, "the scent of a woman" is the scent-base of a woman, which has four origins. |
svāyaṃ itthiyā sarīragandho duggandho hoti, kāyāruḷho pana āgantukānulepanādigandho idha adhippeto. |
This scent of a woman's body is a foul smell; the adventitious scent of perfumes and so on applied to the body is what is intended here. |
ekaccā hi itthī assagandhinī hoti, ekaccā meṇḍakagandhinī, ekaccā sedagandhinī, ekaccā soṇitagandhinī . |
For some women have the scent of a horse, some have the scent of a sheep, some have the scent of sweat, and some have the scent of blood. |
ekacco andhabālo evarūpāyapi itthiyā rajjateva. |
Some blind fools are infatuated with such a woman. |
cakkavattino pana itthiratanassa kāyato candanagandho vāyati, mukhato ca uppalagandho. |
The female jewel of a universal monarch, however, has the scent of sandalwood emanating from her body, and the scent of a lotus from her mouth. |
ayaṃ na sabbāsaṃ hoti, āgantukānulepanādigandhova idha adhippeto. |
This is not the case for all women; the adventitious scent of perfumes and so on is what is intended here. |
tiracchānagatā pana hatthiassagoṇādayo tiracchānagatānaṃ sajātītthīnaṃ utugandhena yojanadviyojanatiyojanacatuyojanampi gacchanti. |
And animals such as elephants, horses, and bulls, being of the animal realm, travel for a yojana, two yojanas, three yojanas, or four yojanas due to the rutting scent of females of their own species. |
itthikāye gandho vā hotu itthiyā nivatthanivāsanānulittālepanapiḷandhamālādigandho vā, sabbopi itthigandhotveva veditabbo. |
Whether it be the scent on a woman's body or the scent of her clothing, anointments, ointments, garlands, and so on, all of it should be understood as the scent of a woman. |
♦ 4. catutthe itthirasoti itthiyā catusamuṭṭhānikaṃ rasāyatanaṃ. |
♦ 4. In the fourth, "the taste of a woman" is the taste-base of a woman, which has four origins. |
tipiṭakacūḷanāgacūḷābhayattherā pana “svāyaṃ itthiyā kiṃkārapaṭissāvitādivasena savanaraso ceva paribhogaraso ca, ayaṃ itthiraso”ti vadanti. |
The elders Tipiṭakacūḷanāga and Cūḷābhaya, however, say, "This taste of a woman is the taste of hearing, in the sense of 'what is this response to my command?', and the taste of enjoyment; this is the taste of a woman." |
kiṃ tena? |
What of that? |
yo panāyaṃ itthiyā oṭṭhamaṃsasammakkhanakheḷādirasopi, sāmikassa dinnayāgubhattādīnaṃ rasopi, sabbo so itthirasotveva veditabbo. |
But this taste of a woman's lips, flesh, saliva, and so on, and also the taste of the gruel, rice, and so on given to her husband, all of that should be understood as the taste of a woman. |
aneke hi sattā attano mātugāmena yaṃkiñci sahatthā dinnameva madhuranti gahetvā anayabyasanaṃ pattāti. |
For many beings, having taken whatever is given by their own mother as sweet, have met with misfortune. |
♦ 5. pañcame itthiphoṭṭhabboti itthiyā kāyasamphasso, itthisarīrāruḷhānaṃ vatthālaṅkāramālādīnampi phasso itthiphoṭṭhabbotveva veditabbo. |
♦ 5. In the fifth, "the touch of a woman" is the contact with a woman's body, and the touch of the clothes, ornaments, garlands, and so on worn on a woman's body should also be understood as the touch of a woman. |
sabbopesa purisassa cittaṃ pariyādiyati mahācetiyaṅgaṇe gaṇasajjhāyaṃ gaṇhantassa daharabhikkhuno visabhāgārammaṇaphasso viyāti. |
All of this possesses a man's mind, just as the touch of an unsuitable object possessed the mind of a young monk who was reciting the canon in the courtyard of the great stupa. |
♦ iti satthā sattānaṃ āsayānusayavasena rūpādīsu ekekaṃ gahetvā aññaṃ īdisaṃ na passāmīti āha. |
♦ Thus, the Teacher, taking one of the forms and so on according to the inclinations and dispositions of beings, said, "I do not see another like this." |
yathā hi rūpagarukassa purisassa itthirūpaṃ cittuppādaṃ gameti palibundhati bajjhāpeti baddhāpeti moheti saṃmoheti, na tathā sesā saddādayo. |
For just as a woman's form causes a man who is attached to form to have thoughts arise, binds him, causes him to be bound, deludes him, and thoroughly deludes him, so do not the other sounds and so on. |
yathā ca saddādigarukānaṃ saddādayo, na tathā rūpādīni ārammaṇāni. |
And just as sounds and so on are to those who are attached to them, so are not the objects of form and so on. |
ekaccassa ca rūpādīsu ekamevārammaṇaṃ cittaṃ pariyādiyati, ekaccassa dvepi tīṇipi cattāripi pañcapi. |
And for some, only one object among form and so on possesses the mind; for others, two, three, four, or five. |
iti ime pañca suttantā pañcagarukavasena kathitā, na pañcagarukajātakavasena. |
Thus, these five suttas are spoken in accordance with the five attachments, not in accordance with the Jātaka of the Five Attachments. |
pañcagarukajātakaṃ pana sakkhibhāvatthāya āharitvā kathetabbaṃ. |
The Jātaka of the Five Attachments should be brought forward and told for the purpose of bearing witness. |
tatra hi amanussehi kantāramajjhe katāya āpaṇādivicāraṇāya mahāpurisassa pañcasu sahāyesu rūpagaruko rūpārammaṇe bajjhitvā anayabyasanaṃ patto, saddādigarukā saddārammaṇādīsu. |
For there, in the midst of a wilderness, in a marketplace created by non-humans, of the Mahāpurisa's five companions, the one attached to form, being bound by the object of form, met with misfortune; those attached to sound and so on, in the objects of sound and so on. |
iti taṃ sakkhibhāvatthāya āharitvā kathetabbaṃ. |
Thus, that should be brought forward and told for the purpose of bearing witness. |
ime pana pañca suttantā pañcagarukavaseneva kathitā. |
These five suttas, however, are spoken only in accordance with the five attachments. |
♦ 6. yasmā ca na kevalaṃ purisāyeva pañcagarukā honti, itthiyopi hontiyeva, tasmā tāsampi vasena puna pañca suttante kathesi. |
♦ 6. And since not only men have five attachments, but women also do, therefore he spoke five more suttas in accordance with them. |
tesampi attho vuttanayeneva veditabbo. |
The meaning of those should also be understood in the manner already explained. |
vatthūsupi paṭhamasutte lohapāsādadvāre ṭhitaṃ daharaṃ oloketvā matāya rājorodhāya vatthu veditabbaṃ. |
And in the stories, in the first sutta, the story of the royal consort who died after looking at the young man standing at the door of the Lohapāsāda should be known. |
taṃ heṭṭhā vitthāritameva. |
That has been explained in detail below. |
♦ 7. dutiyasutte bārāṇasiyaṃ rūpūpajīvino mātugāmassa vatthu veditabbaṃ. |
♦ 7. In the second sutta, the story of the courtesan in Benares should be known. |
guttilavīṇāvādako kirekissā itthiyā sahassaṃ pahiṇi, sā taṃ uppaṇḍetvā gaṇhituṃ na icchi. |
The lute player Guttila sent a thousand to a certain woman, but she, having deceived him, did not want to accept it. |
so “karissāmettha kattabban”ti sāyanhakālasamanantare alaṅkatapaṭiyatto tassā gehassa abhimukhaṭṭhāne aññasmiṃ gehadvāre nisinno vīṇāya tantiyo same guṇe patiṭṭhāpetvā tantissarena gītassaraṃ anatikkamanto gāyi. |
He, thinking, "I will do what needs to be done here," in the evening, adorned and prepared, sat at the door of another house opposite her house and, having tuned the strings of his lute to the same pitch, sang, not exceeding the pitch of the strings. |
sā itthī tassa gītasaddaṃ sutvā dvāranti saññāya “vivaṭavātapānena tassa santikaṃ gamissāmī”ti ākāseyeva jīvitakkhayaṃ pattā. |
That woman, having heard his song, thinking it was the door, thinking, "I will go to him through the open window," met her end in mid-air. |
♦ 8. tatiyasutte cakkavattirañño kāyato candanagandho vāyati, mukhato ca uppalagandhoti idaṃ āharitabbaṃ. |
♦ 8. In the third sutta, "from the body of a universal monarch, the scent of sandalwood emanates, and from his mouth, the scent of a lotus." This should be brought in. |
idaṃ cettha vatthu veditabbaṃ. |
This is the story to be known here. |
sāvatthiyaṃ kirekissā kuṭumbikadhītāya sāmiko satthu dhammadesanaṃ sutvā, “na sakkā mayā ayaṃ dhammo gihibhūtena pūretun”ti aññatarassa piṇḍapātikattherassa santike pabbaji. |
In Sāvatthī, the husband of a certain householder's daughter, having heard the Teacher's Dhamma discourse, thinking, "I cannot fulfill this Dhamma as a householder," took ordination under a certain alms-gathering elder. |
athassa bhariyaṃ “assāmikā ayan”ti ñatvā rājā pasenadikosalo antepuraṃ āharāpetvā ekadivasaṃ ekaṃ nīluppalakalāpaṃ ādāya antepuraṃ paviṭṭho ekekissā ekekaṃ nīluppalaṃ dāpesi. |
Then, his wife, knowing that "she is without a husband," King Pasenadi of Kosala had her brought to the palace. One day, taking a bunch of blue lotuses, he entered the palace and had one blue lotus given to each one. |
pupphesu bhājiyamānesu tassā itthiyā dve hatthaṃ pattāni. |
When the flowers were being distributed, two fell into that woman's hand. |
sā pahaṭṭhākāraṃ dassetvā upasiṅghitvā parodi. |
She, showing a delighted expression, smelled them and wept. |
rājā tassā ubhayākāraṃ disvā taṃ pakkosāpetvā pucchi. |
The king, seeing her two expressions, had her summoned and asked. |
sā attano pahaṭṭhakāraṇañca rodanakāraṇañca kathesi. |
She told him the reason for her delight and the reason for her weeping. |
yāvatatiyaṃ kathitepi rājā assaddahanto punadivase sakalarājanivesane sabbamālāvilepanādisugandhagandhaṃ harāpetvā buddhappamukhassa bhikkhusaṅghassa āsanāni paññāpetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā bhattakiccapariyosāne taṃ itthiṃ “kataro te thero”ti pucchitvā, “ayan”ti vutte ñatvā satthāraṃ vanditvā, “bhante, tumhehi saddhiṃ bhikkhusaṅgho gacchatu, amhākaṃ asukatthero anumodanaṃ karissatī”ti āha. |
Even when told a third time, the king, not believing her, the next day had all the garlands, ointments, and other perfumes removed from the entire royal palace, had seats prepared for the community of monks with the Buddha at its head, gave great alms to the community of monks with the Buddha at its head, and at the end of the meal, asked that woman, "Which elder is yours?" Having been told, "This one," and having known, he bowed to the Teacher and said, "Venerable sir, may the community of monks go with you; our certain elder will give the thanksgiving." |
satthā taṃ bhikkhuṃ ṭhapetvā vihāraṃ gato. |
The Teacher, having left that monk, went to the monastery. |
there anumodanaṃ vattuṃ āraddhamatte sakalaṃ rājanivesanaṃ gandhapūraṃ viya jātaṃ. |
As soon as the elder began to give the thanksgiving, the entire royal palace became as if filled with perfume. |
rājā “saccamevesā āhā”ti pasīditvā punadivase satthāraṃ taṃ kāraṇaṃ pucchi. |
The king, thinking, "She spoke the truth," was pleased and the next day asked the Teacher about that matter. |
satthā “ayaṃ atīte dhammakathaṃ suṇanto ‘sādhu sādhū’ti sādhukāraṃ pavattento sakkaccaṃ assosi, tammūlako tena mahārāja ayamānisaṃso laddho”ti ācikkhi. |
The Teacher said, "In a past life, while listening to a Dhamma discourse, she, saying, 'Good, good,' uttered words of praise and listened attentively. Because of that, O great king, this reward has been obtained." |
♦ “saddhammadesanākāle, sādhu sādhūti bhāsato. |
♦ "At the time of the good Dhamma discourse, by saying 'good, good,' |
♦ mukhato jāyate gandho, uppalaṃva yathodake”ti. |
♦ A fragrance emanates from the mouth, like a lotus in the water." |
♦ sesaṃ sabbattha uttānamevāti. |
♦ The rest is clear everywhere. |
imasmiṃ vagge vaṭṭameva kathitaṃ. |
In this chapter, only the round of rebirth is discussed. |
♦ rūpādivaggavaṇṇanā. |
♦ Commentary on the Chapter on Form, etc. |
♦ 2. nīvaraṇappahānavaggavaṇṇanā |
♦ 2. Commentary on the Chapter on the Abandonment of the Hindrances |
♦ 11. dutiyassa paṭhame ekadhammampīti ettha “tasmiṃ kho pana samaye dhammā hontī”tiādīsu viya nissattaṭṭhena dhammo veditabbo. |
♦ 11. In the first of the second, in "ekadhammampi," here, as in "at that time there are dhammas," and so on, "dhamma" should be understood in the sense of being without a self. |
tasmā ekadhammampīti nissattaṃ ekasabhāvampīti ayamettha attho. |
Therefore, "ekadhammampi" means "even a single thing without a self." This is the meaning here. |
anuppannovāti ettha pana “bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya yāvatā, bhikkhave, sattā apadā vā dvipadā vā”ti evamādīsu viya samuccayattho vāsaddo daṭṭhabbo, na vikappattho. |
And in "anuppannovāti," here, the word "vā" should be understood in the sense of conjunction, as in "for the maintenance of beings that have come into existence or for the support of those seeking to come into existence," and "as many beings as there are, O monks, whether footless or two-footed," and so on, not in the sense of disjunction. |
ayañhettha attho — yena dhammena anuppanno ca kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati, tamahaṃ yathā subhanimittaṃ, evaṃ aññaṃ na passāmīti. |
This is the meaning here: "I do not see any other thing like a beautiful object by which an unarisen sensual desire arises, and an arisen sensual desire leads to increase and proliferation." |
tattha anuppannoti ajāto asañjāto apātubhūto asamudāgato. |
In that context, "unarisen" means "unborn, not produced, not manifested, not come into being." |
kāmacchandoti “yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā”tiādinā nayena vitthāritaṃ kāmacchandanīvaraṇaṃ. |
"Kāmacchanda" (sensual desire) is the hindrance of sensual desire, which is explained in detail by the words, "that which is sensual desire in sensual pleasures, sensual passion, sensual delight, sensual craving," and so on. |
uppajjatīti nibbattati pātubhavati. |
"Uppajjati" means "it arises, it manifests." |
so panesa asamudācāravasena vā ananubhūtārammaṇavasena vā anuppanno uppajjatīti veditabbo. |
And this, which is unarisen due to non-transgression or due to an unexperienced object, is said to arise. |
aññathā hi anamatagge saṃsāre anuppanno nāma natthi. |
Otherwise, in the beginningless saṃsāra, there is nothing that is unarisen. |
♦ tattha ekaccassa vattavasena kileso na samudācarati, ekaccassa ganthadhutaṅgasamādhi- vipassanānavakammādīnaṃ aññataravasena. |
♦ In one case, defilement does not arise due to the practice of the observances; in another, it does not arise due to one of the following: the study of the scriptures, the ascetic practices, concentration, insight, or new construction work. |
kathaṃ? ekacco hi vattasampanno hoti, tassa dveasīti khuddakavattāni cuddasa mahāvattāni cetiyaṅgaṇabodhiyaṅgaṇapānīyamāḷakauposathāgārāagantukagamikavattāni ca karontasseva kileso okāsaṃ na labhati. |
How? One is accomplished in the observances. For him, while he is performing the eighty-two minor observances, the fourteen major observances, and the observances of the stupa-courtyard, the Bodhi-tree courtyard, the water-pavilion, the Uposatha hall, and for guests and travelers, defilement does not find an opportunity. |
aparabhāge panassa vattaṃ vissajjetvā bhinnavattassa carato ayonisomanasikārañceva sativossaggañca āgamma uppajjati. |
But later, when he abandons the observances and lives with broken observances, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
♦ ekacco ganthayutto hoti, ekampi nikāyaṃ gaṇhāti dvepi tayopi cattāropi pañcapi. |
♦ One is devoted to the scriptures; he masters one Nikāya, two, three, four, or five. |
tassa tepiṭakaṃ buddhavacanaṃ atthavasena pāḷivasena anusandhivasena pubbāparavasena gaṇhantassa sajjhāyantassa vācentassa desentassa pakāsentassa kileso okāsaṃ na labhati. |
For him, while he is mastering the Tipiṭaka, the word of the Buddha, in terms of meaning, text, context, and sequence, or reciting, reading, teaching, or explaining it, defilement does not find an opportunity. |
aparabhāge panassa ganthakammaṃ pahāya kusītassa carato ayonisomanasikārasativossagge āgamma uppajjati. |
But later, when he abandons the work of the scriptures and lives lazily, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
♦ ekacco pana dhutaṅgadharo hoti, terasa dhutaṅgaguṇe samādāya vattati. |
♦ One is an observer of the ascetic practices; he undertakes and practices the thirteen ascetic qualities. |
tassa pana dhutaṅgaguṇe pariharantassa kileso okāsaṃ na labhati. |
For him, while he is practicing the ascetic qualities, defilement does not find an opportunity. |
aparabhāge panassa dhutaṅgāni vissajjetvā bāhullāya āvattassa carato ayonisomanasikārasativossagge āgamma uppajjati. |
But later, when he abandons the ascetic practices and turns to a life of abundance, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
♦ ekacco aṭṭhasu samāpattīsu ciṇṇavasī hoti, tassa paṭhamajjhānādīsu āvajjanavasiādīnaṃ vasena viharantassa kileso okāsaṃ na labhati. |
♦ One is skilled in the eight attainments; for him, while he is dwelling in the first jhāna and so on with mastery in adverting and so on, defilement does not find an opportunity. |
aparabhāge panassa parihīnajjhānassa vā vissaṭṭhajjhānassa vā bhassādīsu anuyuttassa viharato ayonisomanasikārasativossagge āgamma uppajjati. |
Later, when his jhāna has declined, or when he has abandoned jhāna, and is engaged in talk and so on, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, even due to non-transgression, what was unarisen arises. |
♦ ekacco pana vipassako hoti, sattasu vā anupassanāsu aṭṭhārasasu vā mahāvipassanāsu kammaṃ karonto viharati. |
♦ One is an insight meditator; he dwells, working on the seven kinds of contemplation or the eighteen great insights. |
tassevaṃ viharato kileso okāsaṃ na labhati. |
While he is thus dwelling, defilement does not find an opportunity. |
aparabhāge panassa vipassanākammaṃ pahāya kāyadaḷhībahulassa viharato ayonisomanasikārasativossagge āgamma uppajjati. |
But later, when he abandons the work of insight and dwells in a state of bodily rigidity, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
♦ ekacco navakammiko hoti, uposathāgārabhojanasālādīni kāreti. |
♦ One is a new worker; he has Uposatha halls, dining halls, and so on built. |
tassa tesaṃ upakaraṇāni cintentassa kileso okāsaṃ na labhati. |
For him, while he is thinking about the requisites for them, defilement does not find an opportunity. |
aparabhāge panassa navakamme niṭṭhite vā vissaṭṭhe vā ayonisomanasikārasativossagge āgamma uppajjati. |
But later, when the new work is finished or abandoned, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
♦ ekacco pana brahmalokā āgato suddhasatto hoti, tassa anāsevanatāya kileso okāsaṃ na labhati. |
♦ One has come from the Brahma world and is a pure being; for him, due to lack of familiarity, defilement does not find an opportunity. |
aparabhāge panassa laddhāsevanassa ayonisomanasikārasativossagge āgamma uppajjati. |
But later, when he has gained familiarity, it arises due to improper attention and lack of mindfulness. |
evampi asamudācāravasena anuppanno uppajjati nāma. |
Thus, it is said that what was unarisen due to non-transgression arises. |
evaṃ tāva asamudācāravasena anuppannassa uppannatā veditabbā. |
Thus, the arising of what was unarisen due to non-transgression should be understood. |
♦ kathaṃ ananubhūtārammaṇavasena? |
♦ How does it arise through an unexperienced object? |
idhekacco ananubhūtapubbaṃ manāpiyaṃ rūpādiārammaṇaṃ labhati, tassa tattha ayonisomanasikārasativossagge āgamma rāgo uppajjati. |
Here, a certain person obtains a pleasant object of form, etc., that has not been experienced before. For him, due to improper attention and lack of mindfulness towards it, passion arises. |
evaṃ ananubhūtārammaṇavasena anuppanno uppajjati nāma. |
Thus, an unarisen desire arises through an unexperienced object. |
♦ uppannoti jāto sañjāto nibbatto abhinibbatto pātubhūto. |
♦ "Arisen" means born, produced, come into being, manifested, appeared. |
bhiyyobhāvāyāti punappunabhāvāya. |
"Bhiyyobhāvāya" means for the sake of repeated occurrence. |
vepullāyāti vipulabhāvāya rāsibhāvāya. |
"Vepullāya" means for the sake of abundance, for the sake of accumulation. |
tattha sakiṃ uppanno kāmacchando na nirujjhissati, sakiṃ niruddho vā sveva puna uppajjissatīti aṭṭhānametaṃ. |
In that context, it is impossible for a sensual desire that has once arisen not to cease, or for one that has once ceased to arise again. |
ekasmiṃ pana niruddhe tasmiṃ vā ārammaṇe aññasmiṃ vā ārammaṇe aparāparaṃ uppajjamāno bhiyyobhāvāya vepullāya saṃvattati nāma. |
But when one has ceased, another arising again and again in that same object or in another object is said to lead to increase and proliferation. |
♦ subhanimittanti rāgaṭṭhāniyaṃ ārammaṇaṃ. |
♦ "Subhanimitta" means an object that is a basis for passion. |
“sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā”ti ettha nimittanti paccayassa nāmaṃ. |
In the phrase "unwholesome, unskillful things arise from a sign, O monks, not without a sign," the word "nimitta" is a name for a condition. |
“adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasikātabbānī”ti ettha kāraṇassa. |
In the phrase "a monk who is devoted to the higher mind, O monks, should from time to time attend to five signs," it is a name for a cause. |
“so taṃ nimittaṃ āsevati bhāvetī”ti ettha samādhissa. |
In the phrase "he frequents and cultivates that sign," it is a name for concentration. |
“yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hotī”ti ettha vipassanāya. |
In the phrase "by depending on which sign, by attending to which sign, there is an immediate destruction of the taints," it is a name for insight. |
idha pana rāgaṭṭhāniyo iṭṭhārammaṇadhammo “subhanimittan”ti adhippeto. |
Here, however, a thing that is a pleasing object, a basis for passion, is intended by the term "subhanimitta." |
ayonisomanasikarototi. “tattha katamo ayonisomanasikāro? |
"Ayonisomanasikaroto" means "of one who attends improperly," that is, "of one who attends in an unskillful way, by means of this attention: 'in the impermanent, there is permanence; in suffering, there is happiness; in the not-self, there is self; in the impure, there is purity.' This is improper attention, wrong attention, the turning of the mind, the repeated turning, the application, the close application, the attention that is contrary to the truth. |
anicce niccanti, dukkhe sukhanti, anattani attāti, asubhe subhanti, ayonisomanasikāro uppathamanasikāro, saccavippaṭikūlena vā cittassa āvajjanā anvāvajjanā ābhogo samannāhāro manasikāro. |
This is called improper attention." |
ayaṃ vuccati ayonisomanasikāro”ti imassa manasikārassa vasena anupāyena manasikarontassāti. |
|
♦ 12. dutiye byāpādoti bhattabyāpatti viya cittassa byāpajjanaṃ pakativijahanabhāvo. |
♦ 12. In the second, "byāpāda" is like the spoiling of food, the spoiling of the mind, the state of abandoning its natural condition. |
“tattha katamaṃ byāpādanīvaraṇaṃ? |
"What, then, is the hindrance of ill will? |
anatthaṃ me acarīti āghāto jāyatī”ti evaṃ vitthāritassa byāpādanīvaraṇassetaṃ adhivacanaṃ. |
'He has done me harm,' thus anger arises." It is a synonym for the hindrance of ill will, which is explained in detail in this way. |
paṭighanimittanti aniṭṭhaṃ nimittaṃ. |
"Paṭighanimitta" means an unpleasant object. |
paṭighassapi paṭighārammaṇassapi etaṃ adhivacanaṃ. |
It is a synonym for both aversion and the object of aversion. |
vuttampi cetaṃ aṭṭhakathāyaṃ — “paṭighampi paṭighanimittaṃ, paṭighārammaṇopi dhammo paṭighanimittan”ti. |
And this is said in the commentary: "Aversion is also the sign of aversion, and a thing that is an object of aversion is also the sign of aversion." |
sesamettha kāmacchande vuttanayeneva veditabbaṃ. |
The rest here should be understood in the same way as explained in the section on sensual desire. |
yathā cettha, evaṃ ito paresupi. |
And as it is here, so it is in the following sections. |
tattha tattha hi visesamattameva vakkhāmāti. |
There, we will only speak of the specific differences. |
♦ 13. tatiye thinamiddhanti thinañceva middhañca. |
♦ 13. In the third, "thīnamiddha" means both sloth and torpor. |
tesu cittassa akammaññatā thinaṃ, ālasiyabhāvassetaṃ adhivacanaṃ. |
Of these, sloth is the unworkability of the mind, a synonym for the state of laziness. |
tiṇṇaṃ khandhānaṃ akammaññatā middhaṃ, kapimiddhassa pacalāyikabhāvassetaṃ adhivacanaṃ. |
Torpor is the unworkability of the three aggregates, a synonym for the state of drowsiness like a monkey's drowsiness. |
ubhinnampi “tattha katamaṃ thinaṃ? |
Of both, the detailed explanation should be understood in the manner of "What is sloth? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā. |
That which is the unhealthiness of the mind, its unworkability, its shrinking, its contracting. |
tattha katamaṃ middhaṃ? |
What is torpor? |
yā kāyassa akalyatā akammaññatā onāho pariyonāho”tiādinā nayena vitthāro veditabbo. |
That which is the unhealthiness of the body, its unworkability, its wrapping, its enveloping," and so on. |
aratītiādīni vibhaṅge vibhattanayeneva veditabbāni. |
"Arati" and so on should be understood in the manner explained in the Vibhaṅga. |
vuttañhetaṃ — |
It has been said: |
♦ “tattha katamā arati? |
♦ "What is discontent? |
pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramanā ukkaṇṭhitā paritassitā, ayaṃ vuccati arati. |
In remote dwellings, or in any of the higher wholesome states, discontent, dissatisfaction, displeasure, restlessness, agitation—this is called discontent. |
tattha katamā tandī? |
What is weariness? |
yā tandī tandiyanā tandimanatā ālassaṃ ālassāyanā ālassāyitattaṃ, ayaṃ vuccati tandī. |
That which is weariness, a state of being weary, a feeling of being weary, laziness, a state of being lazy, a feeling of being lazy—this is called weariness. |
tattha katamā vijambhitā? |
What is yawning? |
yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ, ayaṃ vuccati vijambhitā. |
That which is the yawning of the body, a stretching, a bending forward, a bending back, a bending down, a stooping, a sickliness—this is called yawning. |
tattha katamo bhattasammado? |
What is drowsiness after a meal? |
yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ, ayaṃ vuccati bhattasammado. |
That which is the stupor from a meal in one who has eaten, the exhaustion from a meal, the burning from a meal, the sluggishness of the body—this is called drowsiness after a meal. |
tattha katamaṃ cetaso ca līnattaṃ? |
And what is sluggishness of mind? |
yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa, idaṃ vuccati cetaso ca līnattan”ti . |
That which is the unhealthiness of the mind, its unworkability, its shrinking, its contracting, a state of being sluggish, a feeling of being sluggish, sloth, a state of being slothful, a feeling of being slothful of the mind—this is called sluggishness of mind." |
♦ ettha ca purimā cattāro dhammā thinamiddhanīvaraṇassa sahajātavasenāpi upanissayavasenāpi paccayā honti, cetaso ca līnattaṃ attanova attanā sahajātaṃ na hoti, upanissayakoṭiyā pana hotīti. |
♦ And here, the first four dhammas are conditions for the hindrance of sloth and torpor, both by way of co-nascence and by way of support. Sluggishness of mind, however, is not co-nascent with itself, but is in the category of support. |
♦ 14. catutthe uddhaccakukkuccanti uddhaccañceva kukkuccañca. |
♦ 14. In the fourth, "uddhaccakukkucca" means both restlessness and remorse. |
tattha uddhaccaṃ nāma cittassa uddhatākāro. |
In that, restlessness is the state of a restless mind. |
kukkuccaṃ nāma akatakalyāṇassa katapāpassa tappaccayā vippaṭisāro. |
Remorse is the regret for wholesome deeds not done and for evil deeds done, on account of that. |
cetaso avūpasamoti uddhaccakukkuccassevetaṃ nāmaṃ. |
"Cetaso avūpasamo" is a name for restlessness and remorse itself. |
avūpasantacittassāti jhānena vā vipassanāya vā avūpasamitacittassa. |
"Avūpasantacittassā" means of one whose mind is not calmed by jhāna or by insight. |
ayaṃ pana avūpasamo uddhaccakukkuccassa upanissayakoṭiyā paccayo hotīti. |
This lack of calm, however, is a condition for restlessness and remorse in the category of support. |
♦ 15. pañcame vicikicchāti “satthari kaṅkhatī”tiādinā nayena vitthāritaṃ vicikicchānīvaraṇaṃ. |
♦ 15. In the fifth, "vicikicchā" is the hindrance of doubt, which is explained in detail in the manner of "he doubts the Teacher," and so on. |
ayonisomanasikāro vuttalakkhaṇoyevāti. |
Improper attention has the same characteristics as described. |
♦ 16. chaṭṭhe anuppanno vā kāmacchando nuppajjatīti asamudācāravasena vā ananubhūtārammaṇavasena vāti dvīheva kāraṇehi anuppanno na uppajjati, tathā vikkhambhitova hoti, puna hetuṃ vā paccayaṃ vā na labhati. |
♦ 16. In the sixth, "anuppanno vā kāmacchando nuppajjatīti," whether due to non-transgression or due to an unexperienced object, an unarisen sensual desire does not arise for two reasons: either it is suppressed, or it does not find a cause or condition again. |
idhāpi vattādīnaṃyeva vasena asamudācāro veditabbo. |
Here, too, non-transgression should be understood in terms of observances and so on. |
ekaccassa hi vuttanayeneva vatte yuttassa vattaṃ karontasseva kileso okāsaṃ na labhati, vattavasena vikkhambhito hoti. |
For in one person, in accordance with the observances, while he is devoted to the observances and practicing them, defilement does not find an opportunity; it is suppressed by the observances. |
so taṃ tathāvikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti milakkhatissatthero viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the elder Milakkhatissa. |
♦ so kirāyasmā rohaṇajanapade gāmeṇḍavālamahāvihārassa bhikkhācāre nesādakule nibbatto. |
♦ That venerable one was born in a hunter's family in the village of Gāmeṇḍavāla in the Rohaṇa country. |
vayaṃ āgamma katagharāvāso “puttadāraṃ posessāmī”ti adūhalasataṃ saṇṭhapetvā pāsasataṃ yojetvā sūlasataṃ ropetvā bahuṃ pāpaṃ āyūhanto ekadivasaṃ gehato aggiñca loṇañca gahetvā araññaṃ gato. |
Having come of age and established a household, thinking, "I will support my wife and children," he set up a hundred snares, laid out a hundred nooses, and planted a hundred stakes, thus accumulating much evil karma. One day, taking fire and salt from his house, he went into the forest. |
pāse baddhamigaṃ vadhitvā aṅgārapakkamaṃsaṃ khāditvā pipāsito hutvā gāmeṇḍavālamahāvihāraṃ paviṭṭho pānīyamāḷake dasamattesu pānīyaghaṭesu pipāsāvinodanamattampi pānīyaṃ alabhanto, “kiṃ nāmetaṃ ettakānaṃ bhikkhūnaṃ vasanaṭṭhāne pipāsāya āgatānaṃ pipāsāvinodanamattaṃ pānīyaṃ natthī”ti ujjhāyituṃ āraddho. |
Having killed a deer caught in a snare and eaten the roasted meat, being thirsty, he entered the Gāmeṇḍavāla Mahāvihāra and, not finding even enough water to quench his thirst in the ten or so water pots in the water pavilion, he began to complain, "What is this? In a place where so many monks live, there is not even enough water to quench the thirst of those who come thirsty." |
cūḷapiṇḍapātikatissatthero tassa kathaṃ sutvā tassa santikaṃ gacchanto pānīyamāḷake dasamatte pānīyaghaṭe pūre disvā “jīvamānapetakasatto ayaṃ bhavissatī”ti cintetvā, “upāsaka, sace pipāsitosi, piva pānīyan”ti vatvā kuṭaṃ ukkhipitvā tassa hatthesu āsiñci. |
The elder Cūḷapiṇḍapātikatissa, having heard his words, and while going to him, seeing the ten or so water pots in the water pavilion full, thought, "This must be a living ghost," and saying, "Lay follower, if you are thirsty, drink water," he lifted a pot and poured it into his hands. |
tassa kammaṃ paṭicca pītapītaṃ pānīyaṃ tattakapāle pakkhittamiva nassati, sakalepi ghaṭe pivato pipāsā na pacchijji. |
Due to his karma, the water that he drank disappeared as if poured into a hot pan, and even after drinking the whole pot, his thirst was not quenched. |
atha naṃ thero āha — “yāva dāruṇañca te, upāsaka, kammaṃ kataṃ, idāneva peto jāto, vipāko kīdiso bhavissatī”ti? |
Then the elder said to him, "How terrible is the karma you have done, lay follower! You have become a ghost already. What will the result be?" |
♦ so tassa kathaṃ sutvā laddhasaṃvego theraṃ vanditvā tāni adūhalādīni visaṅkharitvā vegena gharaṃ gantvā puttadāraṃ oloketvā satthāni bhinditvā dīpakamigapakkhino araññe vissajjetvā theraṃ paccupasaṅkamitvā pabbajjaṃ yāci. |
♦ Having heard his words, he was filled with spiritual urgency, and bowing to the elder, he dismantled those snares and so on. He quickly went home, and after seeing his wife and children, he broke his weapons and released the deer and birds into the forest. He then returned to the elder and asked for ordination. |
dukkarā, āvuso, pabbajjā, kathaṃ tvaṃ pabbajissasīti? |
Ordination is difficult, friend; how will you become ordained? |
bhante, evarūpaṃ paccakkhakāraṇaṃ disvā kathaṃ na pabbajissāmīti? |
"Venerable sir, having seen such a direct cause, how could I not become ordained?" |
thero tacapañcakakammaṭṭhānaṃ datvā pabbājesi. |
The elder gave him the meditation subject of the five parts of the body and ordained him. |
so vattārabhito hutvā buddhavacanaṃ uggaṇhanto ekadivasaṃ devadūtasutte “tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipantī”ti imaṃ ṭhānaṃ sutvā “ettakaṃ dukkharāsiṃ anubhavitasattaṃ puna mahāniraye pakkhipanti, aho bhāriyo, bhante, mahānirayo”ti āha. |
He, having begun the observances and studying the Buddha's word, one day, in the Devadūtasutta, hearing the passage, "Then, O monks, the guardians of hell throw him back into the great hell," he said, "They throw a being who has experienced so much suffering back into the great hell! O, how terrible, venerable sir, is the great hell!" |
āmāvuso, bhāriyoti. |
"Yes, friend, it is terrible." |
sakkā, bhante, passitunti? |
"Is it possible, venerable sir, to see it?" |
“na sakkā passituṃ, diṭṭhasadisaṃ kātuṃ ekaṃ kāraṇaṃ dassessāmī”ti sāmaṇere samādapetvā pāsāṇapiṭṭhe alladārurāsiṃ kārehīti. |
"It is not possible to see it, but I will show you one thing to make it like seeing it." He had the novices gather a pile of wet wood on a flat rock. |
so tathā kāresi. |
He did so. |
thero yathānisinnova iddhiyā abhisaṅkharitvā mahānirayato khajjopanakamattaṃ aggipapaṭikaṃ nīharitvā passantasseva tassa therassa dārurāsimhi pakkhipi. |
The elder, while sitting as he was, by his psychic power, created a spark of fire the size of a firefly from the great hell and threw it into the pile of wood in front of the elder. |
tassa tattha nipāto ca dārurāsino jhāyitvā chārikabhāvūpagamanañca apacchā apurimaṃ ahosi. |
Its falling there and the burning of the pile of wood into ashes was not a matter of before and after. |
♦ so taṃ disvā, “bhante, imasmiṃ sāsane kati dhurāni nāmā”ti pucchi. |
♦ Having seen that, he asked, "Venerable sir, in this teaching, how many paths are there?" |
āvuso, vipassanādhuraṃ, ganthadhuranti. |
Friend, there is the path of insight and the path of the scriptures. |
“bhante, gantho nāma paṭibalassa bhāro, mayhaṃ pana dukkhūpanisā saddhā, vipassanādhuraṃ pūressāmi kammaṭṭhānaṃ me dethā”ti vanditvā nisīdi. |
"Venerable sir, the scriptures are a burden for one who is able. But for me, whose faith is based on suffering, I will fulfill the path of insight. Please give me a meditation subject." He bowed and sat down. |
thero “vattasampanno bhikkhū”ti vattasīse ṭhatvā tassa kammaṭṭhānaṃ kathesi. |
The elder, thinking, "This is a monk who is accomplished in the observances," standing at the head of the observances, taught him the meditation subject. |
so kammaṭṭhānaṃ gahetvā vipassanāya ca kammaṃ karoti, vattañca pūreti. |
He, having taken the meditation subject, both works on insight and fulfills the observances. |
ekadivasaṃ cittalapabbatamahāvihāre vattaṃ karoti, ekadivasaṃ gāmeṇḍavālamahāvihāre, ekadivasaṃ gocaragāmamahāvihāre. |
One day he performs the observances at the Cittala mountain Mahāvihāra, one day at the Gāmeṇḍavāla Mahāvihāra, and one day at the Gocaragāma Mahāvihāra. |
thinamiddhe okkantamatte vattaparihānibhayena palālavaraṇakaṃ temetvā sīse ṭhapetvā pāde udake otāretvā nisīdati. |
When sloth and torpor overcome him, fearing the breach of the observances, he soaks a bundle of straw and, placing it on his head, sits with his feet in water. |
so ekadivasaṃ cittalapabbatamahāvihāre dve yāme vattaṃ katvā balavapaccūsakāle niddāya okkamituṃ āraddhāya allapalālaṃ sīse ṭhapetvā nisinno pācīnapabbatapasse sāmaṇerassa aruṇavatiyasuttantaṃ sajjhāyantassa — |
One day, having performed the observances at the Cittala mountain Mahāvihāra for two watches of the night, at the time of the strong dawn, when sleep began to overcome him, he sat with a wet bundle of straw on his head, and of a novice on the eastern side of the mountain reciting the Aruṇavatiyasuttanta — |
♦ “ārambhatha nikkamatha, yuñjatha buddhasāsane. |
♦ "Begin, go forth, strive in the Buddha's teaching. |
♦ dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro. |
♦ Shake off the army of death, like an elephant a reed hut. |
♦ “yo imasmiṃ dhammavinaye, appamatto vihassati. |
♦ "Whoever in this Dhamma-Vinaya will live heedfully. |
♦ pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti. |
♦ Having abandoned the round of rebirth, will make an end of suffering." |
— |
— |
♦ idaṃ ṭhānaṃ sutvā “mādisassa āraddhavīriyassa bhikkhuno sammāsambuddhena idaṃ kathitaṃ bhavissatī”ti pītiṃ uppādetvā jhānaṃ nibbattetvā tadeva pādakaṃ katvā anāgāmiphale patiṭṭhāya aparāparaṃ vāyamanto saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ Having heard this passage, thinking, "This must have been spoken by the Fully Enlightened One for a monk like me who has exerted effort," he generated joy and developed jhāna. Making that very thing a basis, he was established in the fruit of non-returning. Striving more and more, he attained arahantship with the analytical knowledges. |
parinibbānakāle ca tadeva kāraṇaṃ dassento evamāha — |
And at the time of his final Nibbāna, showing that very reason, he said this: |
♦ “allaṃ palālapuñjāhaṃ, sīsenādāya caṅkamiṃ. |
♦ "I, with a wet bundle of straw on my head, walked. |
♦ pattosmi tatiyaṃ ṭhānaṃ, ettha me natthi saṃsayo”ti. |
♦ I have reached the third state; in this, there is no doubt for me." |
♦ evarūpassa vattavasena vikkhambhitakileso tathā vikkhambhitova hoti. |
♦ Of such a person, the defilements suppressed by means of the observances remain so suppressed. |
♦ ekaccassa vuttanayeneva ganthe yuttassa ganthaṃ uggaṇhantassa sajjhāyantassa vācentassa desentassa pakāsentassa ca kileso okāsaṃ na labhati, ganthavasena vikkhambhitova hoti. |
♦ For one who is devoted to the scriptures in the manner described, while mastering, reciting, reading, teaching, and explaining the scriptures, defilement does not find an opportunity; it remains suppressed by means of the scriptures. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti maliyadevatthero viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the elder Maliyadeva. |
so kirāyasmā tivassabhikkhukāle kallagāmake maṇḍalārāmamahāvihāre uddesañca gaṇhāti, vipassanāya ca kammaṃ karoti. |
That venerable one, in the third year of his monkhood, at the Maṇḍalārāma Mahāvihāra in Kallagāma, was both studying and practicing insight meditation. |
tassekadivasaṃ kallagāme bhikkhāya carato ekā upāsikā yāgūḷuṅkaṃ datvā puttasinehaṃ uppādetvā theraṃ antonivesane nisīdāpetvā paṇītabhojanaṃ bhojetvā “kataragāmavāsikosi tātā”ti pucchi. |
One day, while going for alms in Kallagāma, a certain laywoman, having given a spoonful of gruel and having developed a motherly affection, had the elder sit in her house and, having fed him with delicious food, asked, "Of which village are you a resident, my dear?" |
maṇḍalārāmamahāvihāre ganthakammaṃ karomi, upāsiketi. |
"I am doing the work of the scriptures at the Maṇḍalārāma Mahāvihāra, laywoman." |
tena hi tāta yāva ganthakammaṃ karosi, idheva nibaddhaṃ bhikkhaṃ gaṇhāsīti. |
"In that case, my dear, as long as you are doing the work of the scriptures, receive your alms regularly here." |
so taṃ adhivāsetvā tattha nibaddhaṃ bhikkhaṃ gaṇhāti, bhattakiccāvasāne anumodanaṃ karonto “sukhaṃ hotu, dukkhā muccatū”ti padadvayameva kathetvā gacchati. |
He, having consented, receives his alms regularly there. At the end of the meal, while giving the thanksgiving, he says only the two words, "May there be happiness, may there be freedom from suffering," and goes. |
antovasse temāsaṃ tassāyeva saṅgahaṃ karonto piṇḍāpacitiṃ katvā mahāpavāraṇāya saha paṭisambhidāhi arahattaṃ pāpuṇi. |
During the rains-retreat, for three months, while receiving her support, and having performed the alms-giving ceremony, at the great Pavāraṇā ceremony, he attained arahantship with the analytical knowledges. |
nevāsikamahāthero āha — “āvuso mahādeva, ajja vihāre mahājano sannipatissati, tassa dhammadānaṃ dadeyyāsī”ti. |
The senior elder said, "Friend Mahādeva, today a large crowd will gather at the monastery; you should give them the gift of the Dhamma." |
thero adhivāsesi. |
The elder consented. |
♦ daharasāmaṇerā upāsikāya saññaṃ adaṃsu — “ajja te putto dhammaṃ kathessati, vihāraṃ gantvā suṇeyyāsī”ti. |
♦ The young novices gave a sign to the laywoman: "Today your son will teach the Dhamma; go to the monastery and listen." |
tātā, na sabbeva dhammakathaṃ jānanti, mama putto ettakaṃ kālaṃ mayhaṃ kathento “sukhaṃ hotu, dukkhā muccatū”ti padadvayameva kathesi, mā keḷiṃ karothāti. |
"My dear, not everyone knows the Dhamma. My son, for so long, while speaking to me, has only said the two words, 'May there be happiness, may there be freedom from suffering.' Don't make a joke of it." |
mā, tvaṃ upāsike, jānanaṃ vā ajānanaṃ vā upaṭṭhahassu, vihāraṃ gantvā dhammameva suṇāhīti. |
"Don't you, laywoman, know or not know, just attend. Go to the monastery and just listen to the Dhamma." |
upāsikā gandhamālādīni gahetvā gantvā pūjetvā parisante dhammaṃ suṇamānā nisīdi. |
The laywoman, taking perfumes, garlands, and so on, went and, having paid homage, sat at the edge of the assembly, listening to the Dhamma. |
divādhammakathiko ca sarabhāṇako ca attano pamāṇaṃ ñatvā uṭṭhahiṃsu. |
And the daytime Dhamma-teacher and the melodious speaker, knowing their own limits, stood up. |
tato maliyadevatthero dhammāsane nisīditvā cittabījaniṃ gahetvā anupubbiṃ kathaṃ vatvā — “mayā mahāupāsikāya tayo māse dvīheva padehi anumodanā katā, ajja sabbarattiṃ tīhi piṭakehi sammasitvā tasseva padadvayassa atthaṃ kathessāmī”ti dhammadesanaṃ ārabhitvā sabbarattiṃ kathesi. |
Then the elder Maliyadeva, having sat on the Dhamma-seat, took the fan of state and, having given a gradual discourse, said, "For three months I have given thanks to the great laywoman with only two words. Today, for the whole night, having examined the three Piṭakas, I will explain the meaning of those same two words." He began the Dhamma-discourse and taught for the whole night. |
aruṇuggamane desanāpariyosāne mahāupāsikā sotāpattiphale patiṭṭhāsi. |
At dawn, at the end of the discourse, the great laywoman was established in the fruit of stream-entry. |
♦ aparopi tasmiṃyeva mahāvihāre tissabhūtitthero nāma vinayaṃ gaṇhanto bhikkhācāravelāyaṃ antogāmaṃ paviṭṭho visabhāgārammaṇaṃ olokesi. |
♦ Another elder in that same great monastery, named Tissabhūti, while studying the Vinaya, at the time of the alms-round, entered the village and looked at an unsuitable object. |
tassa lobho uppajji, so patiṭṭhitapādaṃ acāletvā attano patte yāguṃ upaṭṭhākadaharassa patte ākiritvā “ayaṃ vitakko vaḍḍhamāno maṃ catūsu apāyesu saṃsīdāpessatī”ti tatova nivattitvā ācariyassa santikaṃ gantvā vanditvā ekamantaṃ ṭhito āha — “eko me byādhi uppanno, ahaṃ etaṃ tikicchituṃ sakkonto āgamissāmi, itarathā nāgamissāmi. |
Greed arose in him. He, without moving his established foot, poured the gruel from his own bowl into the bowl of the young attendant and, thinking, "This thought, if it grows, will sink me into the four states of woe," he turned back from there and went to his teacher. Having bowed, he stood to one side and said, "A sickness has arisen in me. If I am able to cure it, I will come. Otherwise, I will not come. |
tumhe divā uddesañca sāyaṃ uddesañca maṃ oloketvā ṭhapetha, paccūsakāle uddesaṃ pana mā ṭhapayitthā”ti evaṃ vatvā malayavāsimahāsaṅgharakkhitattherassa santikaṃ agamāsi. |
You, in the daytime instruction and the evening instruction, should set me aside and wait, but in the early morning instruction, do not set me aside." Having said this, he went to the elder Mahāsaṅgharakkhita of Malayavāsi. |
thero attano paṇṇasālāya paribhaṇḍaṃ karonto taṃ anoloketvāva “paṭisāmehi, āvuso, tava pattacīvaran”ti āha. |
The elder, while doing chores in his own leaf-hut, without looking at him, said, "Put away your bowl and robe, friend." |
bhante, eko me byādhi atthi, sace tumhe taṃ tikicchituṃ sakkotha, paṭisāmessāmīti. |
"Venerable sir, I have a sickness. If you are able to cure it, I will put them away." |
āvuso, uppannaṃ rogaṃ tikicchituṃ samatthassa santikaṃ āgatosi, paṭisāmehīti. |
"Friend, you have come to one who is able to cure a disease that has arisen. Put them away." |
subbaco bhikkhu “amhākaṃ ācariyo ajānitvā evaṃ na vakkhatī”ti pattacīvaraṃ ṭhapetvā therassa vattaṃ dassetvā vanditvā ekamantaṃ nisīdi. |
The obedient monk, thinking, "Our teacher would not speak thus without knowing," having put away his bowl and robe, and having shown respect to the elder, sat down to one side. |
♦ thero “rāgacarito ayan”ti ñatvā asubhakammaṭṭhānaṃ kathesi. |
♦ The elder, knowing that "he is of a passionate temperament," taught him the meditation on the impurities. |
so uṭṭhāya pattacīvaraṃ aṃse laggetvā theraṃ punappunaṃ vandi. |
He stood up, placed his bowl and robe on his shoulder, and bowed to the elder again and again. |
kiṃ, āvuso, mahābhūti atirekanipaccakāraṃ dassesīti? |
"Why, friend Mahābhūti, do you show such excessive reverence?" |
bhante, sace attano kiccaṃ kātuṃ sakkhissāmi, iccetaṃ kusalaṃ. |
"Venerable sir, if I am able to do my own work, that is good. |
no ce, idaṃ me pacchimadassananti! |
If not, this is my last sight of you! |
gacchāvuso, mahābhūti tādisassa yuttayogassa kulaputtassa na jhānaṃ vā vipassanā vā maggo vā phalaṃ vā dullabhanti. |
Go, friend. For a man of good family with such dedication and practice, neither jhāna nor insight nor the path nor the fruit is difficult. |
so therassa kathaṃ sutvā nipaccakāraṃ dassetvā āgamanakāle vavatthāpitaṃ channaṃ sepaṇṇigacchamūlaṃ gantvā pallaṅkena nisinno asubhakammaṭṭhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahatte patiṭṭhāya paccūsakāle uddesaṃ sampāpuṇi. |
He, having heard the elder's words, and having shown reverence, on his way back, went to the foot of a six-branched Sepaṇṇi tree that he had marked, and sitting cross-legged, he established insight with the meditation on the impurities as a basis. Having established himself in arahantship, he reached the early morning instruction. |
evarūpānaṃ ganthavasena vikkhambhitā kilesā tathā vikkhambhitāva honti. |
Of such persons, the defilements suppressed by means of the scriptures remain so suppressed. |
♦ ekaccassa pana vuttanayeneva dhutaṅgāni pariharato kileso okāsaṃ na labhati, dhutaṅgavasena vikkhambhitova hoti. |
♦ For one, in the manner described, who practices the ascetic practices, defilement does not find an opportunity; it remains suppressed by means of the ascetic practices. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti gāmantapabbhāravāsī mahāsīvatthero viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the elder Mahāsīva, a resident of Gāmantapabbhāra. |
thero kira mahāgāme tissamahāvihāre vasanto tepiṭakaṃ atthavasena ca pāḷivasena ca aṭṭhārasa mahāgaṇe vāceti. |
The elder, it is said, while residing in the Tissamahāvihāra in Mahāgāma, taught the Tipiṭaka in terms of both meaning and text to eighteen great groups. |
therassa ovāde ṭhatvā saṭṭhisahassa bhikkhū arahattaṃ pāpuṇiṃsu . |
Sixty thousand monks who followed the elder's instruction attained arahantship. |
tesu eko bhikkhu attanā paṭividdhadhammaṃ ārabbha uppannasomanasso cintesi — “atthi nu kho idaṃ sukhaṃ amhākaṃ ācariyassā”ti. |
Among them, one monk, having experienced joy arising from the Dhamma he had realized himself, thought, "Does our teacher have this happiness or not?" |
so āvajjento therassa puthujjanabhāvaṃ ñatvā “ekenupāyena therassa saṃvegaṃ uppādessāmī”ti attano vasanaṭṭhānato therassa santikaṃ gantvā vanditvā vattaṃ dassetvā nisīdi. |
He, having investigated and known the elder's state as a worldling, thought, "By one means I will arouse spiritual urgency in the elder." He went from his own dwelling to the elder, and having bowed and shown respect, sat down. |
atha naṃ thero “kiṃ āgatosi, āvuso, piṇḍapātikā”ti āha. |
Then the elder said to him, "Why have you come, friend Piṇḍapātika?" |
“sace me okāsaṃ karissatha, ekaṃ dhammapadaṃ gaṇhissāmī”ti āgatosmi, bhanteti. |
"If you will give me the opportunity, I have come to learn one verse of the Dhamma, venerable sir." |
bahū, āvuso, gaṇhanti, tuyhaṃ okāso na bhavissatīti. |
"Many learn, friend; you will not have the opportunity." |
so sabbesu rattidivasabhāgesu okāsaṃ alabhanto, “bhante, evaṃ okāse asati maraṇassa kathaṃ okāsaṃ labhissathā”ti āha. |
He, not finding an opportunity during all the parts of the day and night, said, "Venerable sir, if there is no opportunity thus, how will you find an opportunity for death?" |
tadā thero cintesi — “nāyaṃ uddesatthāya āgato, mayhaṃ panesa saṃvegajananatthāya āgato”ti. |
Then the elder thought, "He has not come for instruction, but he has come to arouse spiritual urgency in me." |
sopi thero “bhikkhunā nāma, bhante, mādisena bhavitabban”ti vatvā theraṃ vanditvā maṇivaṇṇe ākāse uppatitvā agamāsi. |
That elder also, saying, "A monk should be like me, venerable sir," bowed to the elder and, rising into the sky like a jewel-colored cloud, went away. |
♦ thero tassa gatakālato paṭṭhāya jātasaṃvego divā uddesañca sāyaṃ uddesañca vācetvā pattacīvaraṃ hatthapāse ṭhapetvā paccūsakāle uddesaṃ gahetvā otarantena bhikkhunā saddhiṃ pattacīvaramādāya otiṇṇo terasa dhutaguṇe paripuṇṇe adhiṭṭhāya gāmantapabbhārasenāsanaṃ gantvā pabbhāraṃ paṭijaggitvā mañcapīṭhaṃ ussāpetvā “arahattaṃ apatvā mañce piṭṭhiṃ na pasāressāmī”ti mānasaṃ bandhitvā caṅkamaṃ otari. |
♦ From the time of his departure, the elder, having developed spiritual urgency, taught the daytime and evening instructions. Then, placing his bowl and robe by his side, he descended with the monks who were descending after receiving the early morning instruction. He took his bowl and robe, and having fully established the thirteen ascetic qualities, he went to the Gāmantapabbhāra hermitage. He cleaned the cave, raised the bed and chair, and thinking, "Until I attain arahantship, I will not lay my back on the bed," he made a resolution and descended to the walking path. |
tassa “ajja arahattaṃ gaṇhissāmi ajja arahattaṃ gaṇhissāmī”ti ghaṭentasseva pavāraṇā sampattā. |
For him, while striving, thinking, "Today I will attain arahantship, today I will attain arahantship," the Pavāraṇā ceremony arrived. |
so pavāraṇāya upakaṭṭhāya “puthujjanabhāvaṃ pahāya visuddhipavāraṇaṃ pavāressāmī”ti cintento ativiya kilamati. |
He, with the Pavāraṇā approaching, thinking, "Having abandoned the state of a worldling, I will perform the Pavāraṇā of purity," became extremely weary. |
so tāya pavāraṇāya maggaṃ vā phalaṃ vā uppādetuṃ asakkonto “mādisopi nāma āraddhavipassako na labhati, yāva dullabhañca vatidaṃ arahattan”ti vatvā teneva niyāmena ṭhānacaṅkamabahulo hutvā tiṃsa vassāni samaṇadhammaṃ katvā mahāpavāraṇāya majjhe ṭhitaṃ puṇṇacandaṃ disvā “kiṃ nu kho candamaṇḍalaṃ visuddhaṃ, udāhu mayhaṃ sīlan”ti cintento “candamaṇḍale sasalakkhaṇaṃ paññāyati, mayhaṃ pana upasampadato paṭṭhāya yāvajjadivasā sīlasmiṃ kāḷakaṃ vā tilako vā natthī”ti āvajjetvā sañjātapītisomanasso paripakkañāṇattā pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, being unable to produce the path or fruit at that Pavāraṇā, thinking, "Even one like me who has undertaken insight meditation does not obtain it; how difficult indeed is this arahantship," he, in that same manner, being devoted to standing and walking, and having practiced the ascetic life for thirty years, saw the full moon in the middle of the great Pavāraṇā and thought, "Is the moon's orb pure, or is my virtue?" Thinking, "In the moon's orb a hare-mark is seen, but in my virtue, from the time of my higher ordination until today, there is no black mark or stain," and having investigated, with joy and gladness arising, his knowledge having ripened, he suppressed the joy and attained arahantship with the analytical knowledges. |
evarūpassa dhutaṅgavasena vikkhambhito kileso tathā vikkhambhitova hoti. |
Of such a person, the defilement suppressed by means of the ascetic practices remains so suppressed. |
♦ ekaccassa vuttanayeneva paṭhamajjhānādisamāpajjanabahulatāya kileso okāsaṃ na labhati, samāpattivasena vikkhambhitova hoti. |
♦ For one, in the manner described, who is devoted to the attainment of the first jhāna and so on, defilement does not find an opportunity; it remains suppressed by means of the attainments. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti mahātissatthero viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the elder Mahātissa. |
thero kira avassikakālato paṭṭhāya aṭṭhasamāpattilābhī. |
The elder, it is said, from the time of the rainy season, was a possessor of the eight attainments. |
so samāpattivikkhambhitānaṃ kilesānaṃ asamudācārena uggahaparipucchāvaseneva ariyamaggasāmantaṃ katheti, saṭṭhivassakālepi attano puthujjanabhāvaṃ na jānāti. |
He, with the defilements suppressed by the attainments, due to their non-arising, speaks of the brink of the noble path only through study and inquiry, and even at the age of sixty, he does not know his own state as a worldling. |
athekadivasaṃ mahāgāme tissamahāvihārato bhikkhusaṅgho talaṅgaravāsidhammadinnattherassa sāsanaṃ pesesi “thero āgantvā amhākaṃ dhammakathaṃ kathetū”ti. |
Then one day, the community of monks from the Tissamahāvihāra in Mahāgāma sent a message to the elder Dhammadinna of Talaṅgaravāsi, saying, "Let the elder come and give us a Dhamma talk." |
thero adhivāsetvā “mama santike mahallakataro bhikkhu natthi, mahātissatthero kho pana me kammaṭṭhānācariyo, taṃ saṅghattheraṃ katvā gamissāmī”ti cintento bhikkhusaṅghaparivuto therassa vihāraṃ gantvā divāṭṭhāne therassa vattaṃ dassetvā ekamantaṃ nisīdi. |
The elder consented and, thinking, "There is no monk senior to me in my presence, but the elder Mahātissa is my meditation teacher; I will go with him as the elder of the community," he, surrounded by the community of monks, went to the elder's monastery and, at the daytime resting place, having shown respect to the elder, sat down to one side. |
♦ thero āha — “kiṃ, dhammadinna, cirassaṃ āgatosī”ti? |
♦ The elder said, "Why, Dhammadinna, have you come after so long?" |
“āma, bhante, tissamahāvihārato me bhikkhusaṅgho sāsanaṃ pesesi, ahaṃ ekako na gamissāmi, tumhehi pana saddhiṃ gantukāmo hutvā āgatomhī”ti sāraṇīyakathaṃ kathentova papañcetvā “kadā, bhante, tumhehi ayaṃ dhammo adhigato”ti pucchi. |
"Yes, venerable sir, the community of monks from the Tissamahāvihāra sent me a message. I will not go alone, but wishing to go with you, I have come." While engaging in pleasant conversation, he elaborated and asked, "When, venerable sir, did you realize this Dhamma?" |
saṭṭhimattāni, āvuso dhammadinna, vassāni hontīti . |
"About sixty years, friend Dhammadinna, have passed." |
samāpattiṃ pana, bhante, vaḷañjethāti. |
"Do you, venerable sir, practice the attainments?" |
āma, āvusoti. |
"Yes, friend." |
ekaṃ pokkharaṇiṃ māpetuṃ sakkuṇeyyātha, bhanteti? |
"Could you, venerable sir, create a pond?" |
“na, āvuso, etaṃ bhāriyan”ti vatvā sammukhaṭṭhāne pokkharaṇiṃ māpesi. |
"No, friend, that is not a difficult thing." He created a pond in front of them. |
“ettha, bhante, ekaṃ padumagacchaṃ māpethā”ti ca vutto tampi māpesi. |
"Here, venerable sir, create a lotus plant." He created that too. |
idānettha mahantaṃ pupphaṃ dassethāti. |
"Now show a large flower here." |
thero tampi dassesi. |
The elder also showed that. |
ettha soḷasavassuddesikaṃ itthirūpaṃ dassethāti . |
"Here, show the form of a sixteen-year-old girl." |
thero soḷasavassuddesikaṃ itthirūpaṃ dassesi. |
The elder showed the form of a sixteen-year-old girl. |
tato naṃ āha — “idaṃ, bhante, punappunaṃ subhato manasi karothā”ti. |
Then he said to him, "This, venerable sir, again and again, attend to as beautiful." |
thero attanāva māpitaṃ itthirūpaṃ olokento lobhaṃ uppādesi. |
The elder, looking at the female form created by himself, conceived a desire. |
tadā attano puthujjanabhāvaṃ ñatvā “avassayo me sappurisa hohī”ti antevāsikassa santike ukkuṭikaṃ nisīdi. |
Then, knowing his own state as a worldling, he sat in a squatting position in the presence of his disciple, saying, "Be a refuge for me, good sir." |
“etadatthamevāhaṃ, bhante, āgato”ti therassa asubhavasena sallahukaṃ katvā kammaṭṭhānaṃ kathetvā therassa okāsaṃ kātuṃ bahi nikkhanto. |
"It is for this very purpose, venerable sir, that I have come." Having made it light for the elder by means of the impurity, and having taught him the meditation subject, he went outside to make an opportunity for the elder. |
suparimadditasaṅkhāro thero tasmiṃ divāṭṭhānato nikkhantamatteyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
The elder, whose defilements were well-subdued, as soon as he had left the daytime resting place, attained arahantship with the analytical knowledges. |
atha naṃ saṅghattheraṃ katvā dhammadinnatthero tissamahāvihāraṃ gantvā saṅghassa dhammakathaṃ kathesi. |
Then, having made him the elder of the community, the elder Dhammadinna went to the Tissamahāvihāra and gave a Dhamma talk to the community. |
evarūpassa samāpattivasena vikkhambhito kileso tathā vikkhambhitova hoti. |
Of such a person, the defilement suppressed by means of the attainments remains so suppressed. |
♦ ekaccassa pana vuttanayeneva vipassanāya kammaṃ karontassa kileso okāsaṃ na labhati, vipassanāvasena vikkhambhitova hoti. |
♦ For one, in the manner described, who is practicing insight meditation, defilement does not find an opportunity; it remains suppressed by means of insight. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti, buddhakāle saṭṭhimattā āraddhavipassakā bhikkhū viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the sixty or so monks who had undertaken insight meditation in the time of the Buddha. |
te kira satthu santike kammaṭṭhānaṃ gahetvā vivittaṃ araññaṃ pavisitvā vipassanāya kammaṃ karontā kilesānaṃ asamudācāravasena “paṭividdhamaggaphalā mayan”ti saññāya maggaphalatthāya vāyāmaṃ akatvā “amhehi paṭividdhadhammaṃ dasabalassa ārocessāmā”ti satthu santikaṃ āgacchanti. |
They, it is said, having taken a meditation subject from the Teacher, entered a secluded forest and, while practicing insight meditation, due to the non-arising of defilements, thinking, "We have realized the path and fruit," without striving for the path and fruit, thinking, "We will report the Dhamma we have realized to the one who possesses the ten powers," they came to the Teacher. |
♦ satthā tesaṃ pure āgamanatova ānandattheraṃ āha — “ānanda, padhānakammikā bhikkhū ajja maṃ passituṃ āgamissanti, tesaṃ mama dassanāya okāsaṃ akatvā ‘āmakasusānaṃ gantvā allāsubhabhāvanaṃ karothā’ti pahiṇeyyāsī”ti. |
♦ The Teacher, even before their arrival, said to the venerable Ānanda, "Ānanda, the monks who are practicing the essentials will come to see me today. Without giving them an opportunity to see me, send them away, saying, 'Go to the charnel ground of raw corpses and practice the meditation on the impurity of what is moist.'" |
thero tesaṃ āgatānaṃ satthārā kathitasāsanaṃ ārocesi. |
The elder, when they had come, reported the Teacher's message. |
te “tathāgato ajānitvā na kathessati, addhā ettha kāraṇaṃ bhavissatī”ti āmakasusānaṃ gantvā allāsubhaṃ olokentā lobhaṃ uppādetvā “idaṃ nūna sammāsambuddhena diṭṭhaṃ bhavissatī”ti jātasaṃvegā laddhamaggaṃ kammaṭṭhānaṃ ādito paṭṭhāya ārabhiṃsu. |
They, thinking, "The Tathāgata would not have spoken without knowing; there must be a reason for this," went to the charnel ground of raw corpses and, looking at the moist impurity, conceived a desire. Thinking, "This must have been seen by the Fully Enlightened One," with spiritual urgency arising, they began the meditation subject of the path they had obtained from the beginning. |
satthā tesaṃ vipassanāya āraddhabhāvaṃ ñatvā gandhakuṭiyaṃ nisinnova imaṃ obhāsagāthamāha — |
The Teacher, knowing that they had begun insight meditation, while seated in the fragrant chamber, uttered this verse of light: |
♦ “yānimāni apattāni, alābūneva sārade. |
♦ "These unripe gourds, like in autumn. |
♦ kāpotakāni aṭṭhīni, tāni disvāna kā ratī”ti. |
♦ The dove-colored bones, seeing them, what delight is there?" |
. |
. |
♦ gāthāpariyosāne arahattaphale patiṭṭhahiṃsu. |
♦ At the end of the verse, they were established in the fruit of arahantship. |
evarūpānaṃ vipassanāvasena vikkhambhitā kilesā tathā vikkhambhitāva honti. |
Of such persons, the defilements suppressed by means of insight remain so suppressed. |
♦ ekaccassa vuttanayeneva navakammaṃ karontassa kileso okāsaṃ na labhati, navakammavasena vikkhambhitova hoti. |
♦ For one, in the manner described, who is doing new construction work, defilement does not find an opportunity; it remains suppressed by means of the new construction work. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti cittalapabbate tissatthero viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the elder Tissa of Cittala mountain. |
tassa kira aṭṭhavassikakāle anabhirati uppajji, so taṃ vinodetuṃ asakkonto attano cīvaraṃ dhovitvā rajitvā pattaṃ pacitvā kese ohāretvā upajjhāyaṃ vanditvā aṭṭhāsi. |
For him, it is said, in his eighth year, discontent arose. He, being unable to dispel it, washed and dyed his robe, cooked his bowl, had his hair cut, bowed to his preceptor, and stood. |
atha naṃ thero āha — “kiṃ, āvuso mahātissa, atuṭṭhassa viya te ākāro”ti? |
Then the elder said to him, "Why, friend Mahātissa, is your appearance like that of one who is dissatisfied?" |
āma, bhante, anabhirati me uppannā, taṃ vinodetuṃ na sakkomīti. |
"Yes, venerable sir, discontent has arisen in me, and I cannot dispel it." |
thero tassāsayaṃ olokento arahattassa upanissayaṃ disvā anukampāvasena āha — “āvuso tissa, mayaṃ mahallakā, ekaṃ no vasanaṭṭhānaṃ karohī”ti . |
The elder, observing his inclination and seeing the potential for arahantship, said with compassion, "Friend Tissa, we are old; make us a dwelling place." |
dutiyakathaṃ akathitapubbo bhikkhu “sādhu, bhante”ti sampaṭicchi. |
The monk, who had never been spoken to a second time, agreed, saying, "Good, venerable sir." |
♦ atha naṃ thero āha — “āvuso, navakammaṃ karonto uddesamaggañca mā vissajji, kammaṭṭhānañca manasi karohi, kālena ca kālaṃ kasiṇaparikammaṃ karohī”ti. |
♦ Then the elder said to him, "Friend, while doing new construction work, do not neglect the path of instruction, and attend to the meditation subject, and from time to time practice the preliminary work of the kasinas." |
“evaṃ karissāmi, bhante”ti theraṃ vanditvā tathārūpaṃ sappāyaṭṭhānaṃ oloketvā “ettha kātuṃ sakkā”ti dārūhi pūretvā jhāpetvā sodhetvā iṭṭhakāhi parikkhipitvā dvāravātapānādīni yojetvā saddhiṃ caṅkamanabhūmibhittiparikammādīhi leṇaṃ niṭṭhāpetvā mañcapīṭhaṃ santharitvā therassa santikaṃ gantvā vanditvā, “bhante, niṭṭhitaṃ leṇe parikammaṃ, vasathā”ti āha. |
"I will do so, venerable sir." Having bowed to the elder, and having looked for a suitable place, thinking, "It can be done here," he filled it with wood, burned it, cleaned it, enclosed it with bricks, fitted doors and windows, and having finished the cell with a walking-path, plastering of the walls, and so on, and having spread out a bed and chair, he went to the elder, bowed, and said, "Venerable sir, the work on the cell is finished; you may dwell there." |
āvuso, dukkhena tayā etaṃ kammaṃ kataṃ, ajja ekadivasaṃ tvaññevettha vasāhīti. |
"Friend, you have done this work with difficulty. Today, for one day, you yourself dwell there." |
so “sādhu, bhante”ti vanditvā pāde dhovitvā leṇaṃ pavisitvā pallaṅkaṃ ābhujitvā nisinno attanā katakammaṃ āvajji. |
He, saying, "Good, venerable sir," and having bowed, washed his feet, entered the cell, and sat down cross-legged, reflecting on the work he had done. |
tassa “manāpaṃ mayā upajjhāyassa kāyaveyyāvaccaṃ katan”ti cintentassa abbhantare pīti uppannā. |
For him, thinking, "I have done a pleasant service to my preceptor," joy arose within him. |
so taṃ vikkhambhetvā vipassanaṃ paṭṭhapetvā aggaphalaṃ arahattaṃ pāpuṇi. |
He, having suppressed it and established insight, attained the highest fruit of arahantship. |
evarūpassa navakammavasena vikkhambhito kileso tathā vikkhambhitova hoti. |
Of such a person, the defilement suppressed by means of new construction work remains so suppressed. |
♦ ekacco pana brahmalokato āgato suddhasatto hoti. |
♦ One is a pure being who has come from the Brahma world. |
tassa anāsevanatāya kileso na samudācarati, bhavavasena vikkhambhito hoti. |
For him, due to lack of familiarity, defilement does not arise; it is suppressed by means of existence. |
so taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti āyasmā mahākassapo viya. |
He, having made it so suppressed, turns it around and attains arahantship, like the venerable Mahākassapa. |
so hi āyasmā agāramajjhepi kāme aparibhuñjitvā mahāsampattiṃ pahāya pabbajitvā nikkhanto antarāmagge paccuggamanatthāya āgataṃ satthāraṃ disvā vanditvā tīhi ovādehi upasampadaṃ labhitvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. |
For that venerable one, even in the midst of a household, without enjoying sensual pleasures, having abandoned great wealth and gone forth, on the way, seeing the Teacher who had come to meet him, bowed and, having received ordination with three instructions, on the eighth dawn, attained arahantship with the analytical knowledges. |
evarūpassa bhavavasena vikkhambhito kileso tathā vikkhambhitova hoti. |
Of such a person, the defilement suppressed by means of existence remains so suppressed. |
♦ yo pana ananubhūtapubbaṃ rūpādiārammaṇaṃ labhitvā tattheva vipassanaṃ paṭṭhapetvā vivaṭṭetvā arahattaṃ gaṇhāti, evarūpassa ananubhūtārammaṇavasena kāmacchando anuppannova nuppajjati nāma. |
♦ But one who, having obtained an object of form, etc., that has not been experienced before, and having established insight right there, turns it around and attains arahantship, for such a person, the sensual desire that was unarisen does not arise due to the unexperienced object. |
♦ uppanno vā kāmacchando pahīyatīti ettha uppannoti jāto bhūto samudāgato. |
♦ "An arisen sensual desire is abandoned." Here, "arisen" means born, become, come into being. |
pahīyatīti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti imehi pañcahi pahānehi pahīyati, na puna uppajjatīti attho. |
"Pahīyati" (is abandoned) means it is abandoned by these five kinds of abandonment: abandonment by suppression of the part, abandonment by suppression, abandonment by cutting off, abandonment by calming, and abandonment by escape. The meaning is that it does not arise again. |
tattha vipassanāya kilesā tadaṅgavasena pahīyantīti vipassanā tadaṅgappahānanti veditabbā. |
In that context, the defilements are abandoned by insight in the manner of abandoning the part, so insight should be known as the abandonment of the part. |
samāpatti pana kilese vikkhambhetīti sā vikkhambhanappahānanti veditabbā. |
Concentration, however, suppresses the defilements, so it should be known as the abandonment by suppression. |
maggo samucchindanto uppajjati, phalaṃ paṭippassambhayamānaṃ, nibbānaṃ sabbakilesehi nissaṭanti imāni tīṇi samucchedapaṭipassaddhinissaraṇappahānānīti vuccanti. |
The path arises, cutting them off; the fruit, calming them; Nibbāna, being free from all defilements. These three are called the abandonments of cutting off, calming, and escape. |
imehi lokiyalokuttarehi pañcahi pahānehi pahīyatīti attho. |
The meaning is that it is abandoned by these five, both worldly and supramundane. |
♦ asubhanimittanti dasasu asubhesu uppannaṃ sārammaṇaṃ paṭhamajjhānaṃ. |
♦ "Asubhanimitta" is the first jhāna with an object that has arisen in the ten impurities. |
tenāhu porāṇā — “asubhampi asubhanimittaṃ, asubhārammaṇā dhammāpi asubhanimittan”ti. |
Therefore, the ancients said, "The impurity is also the sign of impurity, and the dhammas with an impure object are also the sign of impurity." |
yonisomanasikarototi. “tattha katamo yonisomanasikāro? |
"yonisomanasikaroto" means of one who attends by means of the skillful attention whose characteristics have been described, as in the passage beginning with "What is right attention? |
anicce aniccan”tiādinā nayena vuttassa upāyamanasikārassa vasena manasikaroto. |
In the impermanent, as impermanent," and so on. |
anuppanno ceva kāmacchando nuppajjatīti asamudāgato na samudāgacchati. |
"Anuppanno ceva kāmacchando nuppajjatīti" means that which has not come into being does not come into being. |
uppanno ca kāmacchando pahīyatīti samudāgato ca kāmacchando pañcavidhena pahānena pahīyati. |
"uppanno ca kāmacchando pahīyatīti" means that a sensual desire that has come into being is abandoned by the fivefold abandonment. |
♦ apica cha dhammā kāmacchandassa pahānāya saṃvattanti — asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā sappāyakathāti. |
♦ Furthermore, six things lead to the abandonment of sensual desire: the grasping of the sign of impurity, the practice of meditating on impurity, guarding the sense doors, moderation in eating, good friendship, and suitable talk. |
dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu pihitadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. |
For one who grasps the ten kinds of signs of impurity, sensual desire is abandoned; for one who cultivates them, for one whose sense doors are closed, and for one who is moderate in eating, with the habit of drinking water when there is an opportunity for four or five mouthfuls of food. |
tenetaṃ vuttaṃ — |
It is therefore said: |
♦ “cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ "Four or five mouthfuls, without eating, one should drink water. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno”ti. |
♦ This is enough for the comfortable abiding of a striving monk." |
. |
. |
♦ asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasāsubhanissitasappāyakathāyapi pahīyati. |
♦ For one who cultivates good friends who are fond of meditating on impurity, like the elder Asubhakammikatissa, sensual desire is abandoned. And in suitable talk connected with the ten impurities, in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ — “cha dhammā kāmacchandassa pahānāya saṃvattantī”ti. |
Therefore, it is said, "Six things lead to the abandonment of sensual desire." |
♦ 17. sattame mettā cetovimuttīti sabbasattesu hitapharaṇakā mettā. |
♦ 17. In the seventh, "mettā cetovimutti" is the loving-kindness that pervades all beings with benevolence. |
yasmā pana taṃsampayuttacittaṃ nīvaraṇādīhi paccanīkadhammehi vimuccati, tasmā sā “cetovimuttī”ti vuccati. |
Since the mind associated with it is freed from opposing things such as the hindrances, it is called "liberation of the mind." |
visesato vā sabbabyāpādapariyuṭṭhānena vimuttattā sā cetovimuttīti veditabbā. |
Or, it should be known as liberation of the mind because it is specifically freed from the arising of all ill will. |
tattha “mettā”ti ettāvatā pubbabhāgopi vaṭṭati, “cetovimuttī”ti vuttattā pana idha tikacatukkajjhānavasena appanāva adhippetā. |
In that context, by "mettā," even the preliminary stage is acceptable, but since it is said "cetovimutti," here the absorption in the third and fourth jhānas is intended. |
yonisomanasikarototi taṃ mettaṃ cetovimuttiṃ vuttalakkhaṇena upāyamanasikārena manasikarontassa. |
"yonisomanasikaroto" means of one who attends to that loving-kindness, the liberation of the mind, with the skillful attention whose characteristics have been described. |
♦ apica cha dhammā byāpādassa pahānāya saṃvattanti — mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti. |
♦ Furthermore, six things lead to the abandonment of ill will: the grasping of the sign of loving-kindness, the practice of cultivating loving-kindness, the reflection on one's own karma, being full of reflection, good friendship, and suitable talk. |
odissakānodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassāpi. |
For one who grasps loving-kindness in one of the ways of specific, non-specific, or directional pervasion, ill will is abandoned; and for one who cultivates loving-kindness by way of specific, non-specific, or directional pervasion. |
“tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni nāsetuṃ sakkhissasi, nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi? |
"What will you do by being angry with this person? Will you be able to destroy his virtue and so on? Will you not come by your own karma and go by your own karma? |
parassa kujjhanaṃ nāma vītaccitaṅgāratattāyasalākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. |
Being angry with another is like wanting to strike another with burning embers, red-hot iron bars, or filth. |
esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni nāsetuṃ sakkhissati? |
What will this person do to you by being angry? Will he be able to destroy your virtue and so on? |
esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī”ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. |
He will come by his own karma and go by his own karma. Like an unaccepted gift, like a handful of dust thrown against the wind, this anger will fall on his own head." Thus, for one who reflects on his own and another's karma, for one who, having reflected on the karma of both, is established in reflection, for one who cultivates good friends who are fond of cultivating loving-kindness, like the elder Assagutta, ill will is abandoned. And in suitable talk connected with loving-kindness, in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ — “cha dhammā byāpādassa pahānāya saṃvattantī”ti. |
Therefore, it is said, "Six things lead to the abandonment of ill will." |
sesamidha ito paresu ca vuttanayeneva veditabbaṃ, visesamattameva pana vakkhāmāti. |
The rest here and in the following should be understood in the manner already explained, but we will only speak of the specific differences. |
♦ 18. aṭṭhame ārambhadhātūādīsu ārambhadhātu nāma paṭhamārambhavīriyaṃ. |
♦ 18. In the eighth, among "ārambhadhātu" and so on, "ārambhadhātu" is the initial effort. |
nikkamadhātu nāma kosajjato nikkhantattā tato balavataraṃ. |
"Nikkamadhātu" is stronger than that, because it has gone forth from laziness. |
parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. |
"Parakkamadhātu" is stronger than that, because it attacks a higher and higher state. |
aṭṭhakathāyaṃ pana “ārambho cetaso kāmānaṃ panūdanāya, nikkamo cetaso palighugghāṭanāya, parakkamo cetaso bandhanacchedanāyā”ti vatvā “tīhi petehi adhimattavīriyameva kathitan”ti vuttaṃ. |
In the commentary, however, it is said, "The beginning is for the dispelling of sensual pleasures from the mind, the going forth is for the opening of the obstacles of the mind, the exertion is for the cutting of the fetters of the mind," and it is said, "By these three, the most intense effort is spoken of." |
♦ āraddhavīriyassāti paripuṇṇavīriyassa ceva paggahitavīriyassa ca. |
♦ "Āraddhavīriyassā" means of one whose energy is fully exerted and whose energy is aroused. |
tattha catudosāpagataṃ vīriyaṃ āraddhanti veditabbaṃ. |
In that context, energy that is free from the four faults should be known as "āraddha." |
na ca atilīnaṃ hoti, na ca atipaggahitaṃ, na ca ajjhattaṃ saṃkhittaṃ, na ca bahiddhā vikkhittaṃ. |
It is neither too slack nor too tense, neither contracted inwardly nor scattered outwardly. |
tadetaṃ duvidhaṃ hoti — kāyikaṃ, cetasikañca. |
That is of two kinds: physical and mental. |
tattha “idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī”ti evaṃ rattidivasassa pañca koṭṭhāse kāyena ghaṭentassa vāyamantassa kāyikavīriyaṃ veditabbaṃ. |
In that context, "here a monk, during the day, by walking and sitting, purifies his mind from obstructive things." Thus, for one who strives and exerts himself physically in the five parts of the day and night, physical energy should be known. |
“na tāvāhaṃ ito leṇā nikkhamissāmi, yāva me na anupādāya āsavehi cittaṃ vimuccatī”ti evaṃ okāsaparicchedena vā, “na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmī”ti evaṃ nisajjādiparicchedena vā mānasaṃ bandhitvā ghaṭentassa vāyamantassa cetasikavīriyaṃ veditabbaṃ. |
"I will not leave this cell until my mind is liberated from the taints without grasping." Thus, by setting a limit of place, or, "I will not break this cross-legged posture," thus by setting a limit of sitting and so on, for one who strives and exerts himself by making a resolution, mental energy should be known. |
tadubhayampi idha vaṭṭati. |
Both are applicable here. |
duvidhenāpi hi iminā vīriyena āraddhavīriyassa anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati milakkhatissattherassa viya, gāmantapabbhāravāsimahāsīvattherassa viya, pītimallakattherassa viya, kuṭumbiyaputtatissattherassa viya ca. |
For by both of these kinds of energy, of one with aroused energy, unarisen sloth and torpor do not arise, and arisen sloth and torpor are abandoned, as in the case of the elder Milakkhatissa, as in the case of the elder Mahāsīva of Gāmantapabbhāra, as in the case of the elder Pītimallaka, and as in the case of the elder Kuṭumbiyaputtatissa. |
etesu hi purimā tayo aññe ca evarūpā kāyikavīriyena āraddhavīriyā, kuṭumbiyaputtatissatthero aññe ca evarūpā cetasikavīriyena āraddhavīriyā, uccāvālukavāsī mahānāgatthero pana dvīhipi vīriyehi āraddhavīriyova. |
For among these, the first three and others like them are those with aroused physical energy; the elder Kuṭumbiyaputtatissa and others like him are those with aroused mental energy; and the elder Mahānāga of Uccāvālukavāsi is one with aroused energy of both kinds. |
thero kira ekaṃ sattāhaṃ caṅkamati, ekaṃ tiṭṭhati, ekaṃ nisīdati, ekaṃ nipajjati. |
The elder, it is said, for one week walked, for one stood, for one sat, and for one lay down. |
mahātherassa ekairiyāpathopi asappāyo nāma natthi, catutthe sattāhe vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāsi. |
For the great elder, there was no posture that was unsuitable. In the fourth week, having developed insight, he was established in arahantship. |
♦ apica cha dhammā thinamiddhassa pahānāya saṃvattanti — atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. |
♦ Furthermore, six things lead to the abandonment of sloth and torpor: taking a sign in overeating, changing one's posture, attending to the perception of light, living in the open air, good friendship, and suitable talk. |
āharahatthaka-bhuttavamitaka-tatravaṭṭaka-alaṃsāṭaka-kākamāsaka-brāhmaṇādayo viya bhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcāalopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. |
For one who eats a meal like Āharahatthaka, Bhuttavamitaka, Tatravaṭṭaka, Alaṃsāṭaka, Kākamāsaka, and the Brāhmaṇas, and sits in a place at night and during the day, while practicing the ascetic's life, sloth and torpor come upon him like a great elephant. But for a monk who has the habit of drinking water and setting aside an opportunity for four or five mouthfuls, that does not happen. Thus, for one who takes a sign in overeating, sloth and torpor are abandoned. |
yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. |
For one who changes from the posture in which sloth and torpor arise to another, for one who at night attends to the light of the moon, the light of a lamp, or a torch, and during the day to the light of the sun, for one who lives in the open air, for one who cultivates good friends who have abandoned sloth and torpor, like the elder Mahākassapa, sloth and torpor are abandoned. And in suitable talk connected with the ascetic practices, in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ — “cha dhammā thinamiddhassa pahānāya saṃvattantī”ti. |
Therefore, it is said, "Six things lead to the abandonment of sloth and torpor." |
♦ 19. navame vūpasantacittassāti jhānena vā vipassanāya vā vūpasamitacittassa. |
♦ 19. In the ninth, "vūpasantacittassā" means "of one whose mind is calmed," that is, by jhāna or by insight. |
♦ apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti — bahussutatā, paripucchakatā, vinaye pakataññutā, vuddhasevitā, kalyāṇamittatā, sappāyakathāti. |
♦ Furthermore, six things lead to the abandonment of restlessness and remorse: much learning, frequent questioning, being skilled in the Vinaya, associating with elders, good friendship, and suitable talk. |
bāhusaccenāpi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. |
For one who, through great learning, masters one, two, three, four, or five Nikāyas in terms of both text and meaning, restlessness and remorse are abandoned; for one who is frequently asking about what is permissible and what is not; for one who is skilled in the rules of the Vinaya because of being well-versed in them; for one who approaches the elder, senior monks; for one who cultivates good friends who are experts in the Vinaya, like the elder Upāli, restlessness and remorse are abandoned. And in suitable talk connected with what is permissible and what is not, in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ — “cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī”ti. |
Therefore, it is said, "Six things lead to the abandonment of restlessness and remorse." |
♦ 20. dasame yoniso, bhikkhave, manasikarototi vuttanayeneva upāyato manasikarontassa. |
♦ 20. In the tenth, "yoniso, bhikkhave, manasikaroto" means "of one who attends rightly, O monks," that is, of one who attends by way of the method described. |
♦ apica cha dhammā vicikicchāya pahānāya saṃvattanti — bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. |
♦ Furthermore, six things lead to the abandonment of doubt: much learning, frequent questioning, being skilled in the Vinaya, being full of firm conviction, good friendship, and suitable talk. |
bahusaccenāpi hi ekaṃ vā ... pe ... pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātādhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. |
For one who, through much learning... and so on... masters five Nikāyas in terms of both text and meaning, doubt is abandoned; for one who is frequently asking about the three jewels; for one who is well-versed in the Vinaya; for one who is full of firm conviction, designated as confident faith in the three jewels; for one who cultivates good friends who are firm in faith, like the elder Vakkali, doubt is abandoned. And in suitable talk connected with the qualities of the three jewels, in standing, sitting, and so on, it is abandoned. |
tena vuttaṃ — “cha dhammā vicikicchāya pahānāya saṃvattantī”ti. |
Therefore, it is said, "Six things lead to the abandonment of doubt." |
imasmiṃ nīvaraṇappahānavagge vaṭṭavivaṭṭaṃ kathitanti. |
In this chapter on the abandonment of the hindrances, the round and the turning away from the round are discussed. |
♦ nīvaraṇappahānavaggavaṇṇanā. |
♦ Commentary on the Chapter on the Abandonment of the Hindrances. |
♦ 3. akammaniyavaggavaṇṇanā |
♦ 3. Commentary on the Unworkable Chapter |
♦ 21-22. tatiyassa paṭhame abhāvitanti avaḍḍhitaṃ bhāvanāvasena appavattitaṃ. |
♦ 21-22. In the first of the third, "abhāvitan" means "undeveloped," not cultivated by way of meditation. |
akammaniyaṃ hotīti kammakkhamaṃ kammayoggaṃ na hoti. |
"akammaniyaṃ hotīti" means "it is not workable, it is not fit for work." |
dutiye vuttavipariyāyena attho veditabbo. |
In the second, the meaning should be understood as the opposite of what was said. |
ettha ca paṭhame cittanti vaṭṭavasena uppannacittaṃ, dutiye vivaṭṭavasena uppannacittaṃ. |
And here, in the first, "citta" is the mind that has arisen by way of the round of rebirth; in the second, the mind that has arisen by way of the turning away from the round of rebirth. |
tattha ca vaṭṭaṃ vaṭṭapādaṃ, vivaṭṭaṃ vivaṭṭapādanti ayaṃ pabhedo veditabbo. |
And in that, "the round is the basis of the round, the turning away from the round is the basis of the turning away from the round." This distinction should be understood. |
vaṭṭaṃ nāma tebhūmakavaṭṭaṃ, vaṭṭapādaṃ nāma vaṭṭapaṭilābhāya kammaṃ, vivaṭṭaṃ nāma nava lokuttaradhammā, vivaṭṭapādaṃ nāma vivaṭṭapaṭilābhāya kammaṃ. |
The round is the round of the three planes; the basis of the round is the karma for the attainment of the round; the turning away from the round is the nine supramundane states; the basis of the turning away from the round is the karma for the attainment of the turning away from the round. |
iti imesu suttesu vaṭṭavivaṭṭameva kathitanti. |
Thus, in these suttas, only the round and the turning away from the round are discussed. |
♦ 23-24. tatiye vaṭṭavaseneva uppannacittaṃ veditabbaṃ. |
♦ 23-24. In the third, the mind that has arisen by way of the round should be understood. |
mahato anatthāya saṃvattatīti devamanussasampattiyo mārabrahmaissariyāni ca dadamānampi punappunaṃ jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāse khandhadhātuāyatanapaṭiccasamuppādavaṭṭāni ca dadamānaṃ kevalaṃ dukkhakkhandhameva detīti mahato anatthāya saṃvattati nāmāti. |
"mahato anatthāya saṃvattatīti" means "it leads to great harm." Even while giving the accomplishments of gods and men and the sovereignties of Māra and Brahma, it again and again gives birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair, the aggregates, elements, sense bases, and the round of dependent origination. Thus, giving only a mass of suffering, it is said to lead to great harm. |
catutthe cittanti vivaṭṭavaseneva uppannacittaṃ. |
In the fourth, "citta" means the mind that has arisen by way of turning away from the round. |
♦ 25-26. pañcamachaṭṭhesu abhāvitaṃ apātubhūtanti ayaṃ viseso. |
♦ 25-26. In the fifth and sixth, the distinction is "undeveloped, unmanifest." |
tatrāmayadhippāyo — vaṭṭavasena uppannacittaṃ nāma uppannampi abhāvitaṃ apātubhūtameva hoti. |
In that context, this is the intention: the mind that has arisen by way of the round, even though it has arisen, is undeveloped and unmanifest. |
kasmā ? lokuttarapādakajjhānavipassanāmaggaphalanibbānesu pakkhandituṃ asamatthattā. |
Why? Because it is incapable of entering into the supramundane jhānas, insight, paths, fruits, and Nibbāna. |
vivaṭṭavasena uppannaṃ pana bhāvitaṃ pātubhūtaṃ nāma hoti. |
But the mind that has arisen by way of turning away from the round is developed and manifest. |
kasmā? tesu dhammesu pakkhandituṃ samatthattā. |
Why? Because it is capable of entering into those states. |
kurundakavāsī phussamittatthero panāha — “maggacittameva, āvuso, bhāvitaṃ pātubhūtaṃ nāma hotī”ti. |
But the elder Phussamitta of Kurundaka said, "The mind of the path alone, friend, is developed and manifest." |
♦ 27-28. sattamaṭṭhamesu abahulīkatanti punappunaṃ akataṃ. |
♦ 27-28. In the seventh and eighth, "not made much of" means "not done again and again." |
imānipi dve vaṭṭavivaṭṭavasena uppannacittāneva veditabbānīti. |
These two should also be understood as minds that have arisen by way of the round and the turning away from the round. |
♦ 29. navame “jātipi dukkhā”tiādinā nayena vuttaṃ dukkhaṃ adhivahati āharatīti dukkhādhivahaṃ. |
♦ 29. In the ninth, "dukkhādhivahaṃ" means "it brings, it produces the suffering spoken of in the manner of 'birth is suffering,' and so on." |
dukkhādhivāhantipi pāṭho. |
The reading "dukkhādhivāhan" is also found. |
tassattho — lokuttarapādakajjhānādi ariyadhammābhimukhaṃ dukkhena adhivāhīyati pesīyatīti dukkhādhivāhaṃ. |
Its meaning is: "it is with difficulty carried, it is sent with difficulty towards the noble Dhamma, such as the supramundane jhānas and so on." |
idampi vaṭṭavasena uppannacittameva. |
This also is the mind that has arisen by way of the round. |
tañhi vuttappakārā devamanussādisampattiyo dadamānampi jātiādīnaṃ adhivahanato dukkhādhivahaṃ, ariyadhammādhigamāya duppesanato dukkhādhivāhañca nāma hotīti. |
For that, even while giving the accomplishments of gods and men and so on of the kind described, is called "dukkhādhivahaṃ" because it brings birth and so on, and "dukkhādhivāhaṃ" because it is difficult to send towards the attainment of the noble Dhamma. |
♦ 30. dasame vivaṭṭavasena uppannacittameva cittaṃ. |
♦ 30. In the tenth, the mind is the mind that has arisen by way of turning away from the round. |
tañhi mānusakasukhato dibbasukhaṃ, dibbasukhato jhānasukhaṃ, jhānasukhato vipassanāsukhaṃ, vipassanāsukhato maggasukhaṃ, maggasukhato phalasukhaṃ, phalasukhato nibbānasukhaṃ adhivahati āharatīti sukhādhivahaṃ nāma hoti, sukhādhivāhaṃ vā. |
For that brings happiness from human happiness to divine happiness, from divine happiness to the happiness of jhāna, from the happiness of jhāna to the happiness of insight, from the happiness of insight to the happiness of the path, from the happiness of the path to the happiness of the fruit, and from the happiness of the fruit to the happiness of Nibbāna. Therefore, it is called "sukhādhivahaṃ," or "sukhādhivāhaṃ." |
tañhi lokuttarapādakajjhānādiariyadhammābhimukhaṃ supesayaṃ vissaṭṭhaindavajirasadisaṃ hotīti sukhādhivāhantipi vuccati. |
For that, being easily sent towards the noble Dhamma, such as the supramundane jhānas and so on, is like a released Indra's thunderbolt, and so it is also called "sukhādhivāhan." |
imasmimpi vagge vaṭṭavivaṭṭameva kathitanti. |
In this chapter also, only the round and the turning away from the round are discussed. |
♦ akammaniyavaggavaṇṇanā. |
♦ Commentary on the Unworkable Chapter. |
♦ 4. adantavaggavaṇṇanā |
♦ 4. Commentary on the Untamed Chapter |
♦ 31. catutthassa paṭhame adantanti savisevanaṃ adantahatthiassādisadisaṃ. |
♦ 31. In the first of the fourth, "adanta" means "untamed," like an untamed elephant, horse, and so on, with a defilement. |
cittanti vaṭṭavasena uppannacittameva. |
"Citta" is the mind that has arisen by way of the round. |
♦ 32. dutiye dantanti nibbisevanaṃ dantahatthiassādisadisaṃ. |
♦ 32. In the second, "danta" means "tamed," like a tamed elephant, horse, and so on, without defilement. |
imasmimpi suttadvaye vaṭṭavivaṭṭavasena uppannacittameva kathitaṃ. |
In this pair of suttas also, the mind that has arisen by way of the round and the turning away from the round is discussed. |
yathā cettha, evaṃ ito paresupīti. |
And as it is here, so it is in the following. |
♦ 33. tatiye aguttanti agopitaṃ satisaṃvararahitaṃ aguttahatthiassādisadisaṃ. |
♦ 33. In the third, "agutta" means "unguarded," devoid of the restraint of mindfulness, like an unguarded elephant, horse, and so on. |
♦ 34. catutthe guttanti gopitaṃ avissaṭṭhasatisaṃvaraṃ guttahatthiassādisadisaṃ. |
♦ 34. In the fourth, "gutta" means "guarded," with the restraint of mindfulness not abandoned, like a guarded elephant, horse, and so on. |
♦ 35-36. pañcamachaṭṭhāni arakkhitaṃ rakkhitanti padavasena bujjhanakānaṃ ajjhāsayena vuttāni. |
♦ 35-36. The fifth and sixth are spoken for the sake of those who understand by way of the words "unprotected" and "protected." |
attho panettha purimasadisoyeva. |
The meaning here is the same as the preceding. |
♦ 37-38. sattamaṭṭhamesupi eseva nayo. |
♦ 37-38. In the seventh and eighth, this is the same method. |
upamā panettha asaṃvutagharadvārādivasena veditabbā. |
The simile here should be understood by way of an unguarded house-door and so on. |
♦ 39-40. navamadasamāni catūhipi padehi yojetvā vuttāni. |
♦ 39-40. The ninth and tenth are spoken by combining all four words. |
imasmimpi vagge vaṭṭavivaṭṭameva kathitanti. |
In this chapter also, only the round and the turning away from the round are discussed. |
♦ adantavaggavaṇṇanā. |
♦ Commentary on the Untamed Chapter. |
♦ 5. paṇihitācchavaggavaṇṇanā |
♦ 5. Commentary on the Chapter on the Well-Directed Arrow |
♦ 41. pañcamassa paṭhame seyyathāpīti opammatthe nipāto. |
♦ 41. In the first of the fifth, "seyyathāpi" is a particle in the sense of a simile. |
tatra bhagavā katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya, pāricchattakopama- aggikkhandhopamādisuttesu viya ca, katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte viya, suvaṇṇakārasuttasūriyopamādisuttesu viya ca. |
In that context, the Blessed One sometimes presents a simile surrounded by its meaning, as in the Vatthasutta, and as in the Pāricchattakopama- and Aggikkhandhopamādisuttas; and sometimes he presents the meaning surrounded by a simile, as in the Loṇambilasutta, and as in the Suvaṇṇakārasuttasūriyopamādisuttas. |
imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento seyyathāpi, bhikkhavetiādimāha. |
In this Sālisūkopama, however, presenting the meaning surrounded by a simile, he said, "seyyathāpi, bhikkhave," and so on. |
tattha sālisūkanti sāliphalassa sūkaṃ. |
In that context, "sālisūkan" is the awn of a grain of rice. |
yavasūkepi eseva nayo. |
The same method applies to a barley awn. |
vā-saddo vikappattho. |
The word "vā" is in the sense of disjunction. |
micchāpaṇihitanti micchāṭhapitaṃ. |
"Micchāpaṇihitan" means "wrongly placed." |
yathā vijjhituṃ sakkoti, na evaṃ uddhaggaṃ katvā ṭhapitanti attho. |
The meaning is that it is not placed with its point upwards in such a way that it can pierce. |
bhecchatīti bhindissati, chaviṃ chindissatīti attho. |
"Bhecchatīti" means "it will break," that is, "it will break the skin." |
micchāpaṇihitena cittenāti micchāṭhapitena cittena. |
"micchāpaṇihitena cittenāti" means "with a wrongly placed mind." |
vaṭṭavasena uppannacittaṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to the mind that has arisen by way of the round. |
avijjanti aṭṭhasu ṭhānesu aññāṇabhūtaṃ ghanabahalaṃ mahāavijjaṃ. |
"Avijjan" means the great, thick, dense ignorance which is ignorance in eight places. |
vijjaṃ uppādessatīti ettha vijjanti arahattamaggañāṇaṃ. |
In the phrase "he will produce knowledge," "knowledge" here means the knowledge of the path of arahantship. |
nibbānanti taṇhāvānato nikkhantabhāvena evaṃ vuttaṃ amataṃ. |
"Nibbāna" is so called because it is the state of having gone out from the craving that is a fetter, the deathless. |
sacchikarissatīti paccakkhaṃ karissati. |
"Sacchikarissatīti" means "he will realize directly." |
♦ 42. dutiye sammāpaṇihitanti yathā bhindituṃ sakkoti, evaṃ uddhaggaṃ katvā suṭṭhu ṭhapitaṃ. |
♦ 42. In the second, "sammāpaṇihita" means "well-placed," that is, placed with its point upwards so that it can pierce. |
akkantanti ettha pādeneva akkantaṃ nāma hoti, hatthena uppīḷitaṃ. |
"Akkantan" here means "trodden on" with the foot, "pressed" with the hand. |
ruḷhisaddavasena pana akkantanteva vuttaṃ. |
But it is said "akkanta" by way of a conventional term. |
ayañhettha ariyavohāro. |
And this is the noble usage here. |
kasmā pana aññe sepaṇṇikaṇṭakamadanakaṇṭakādayo mahante aggahetvā sukhumaṃ dubbalaṃ sālisūkayavasūkameva gahitanti? |
But why, having left aside the great thorns of the Sepaṇṇika, Madanaka, and others, did he take the small, weak awn of a rice or barley grain? |
appamattakassāpi kusalakammassa vivaṭṭāya samatthabhāvadassanatthaṃ. |
To show that even a small amount of wholesome karma is capable of leading to the turning away from the round. |
yathā hi sukhumaṃ dubbalaṃ sālisūkaṃ vā yavasūkaṃ vā hotu, mahantamahantā sepaṇṇikaṇṭakamadanakaṇṭakādayo vā, etesu yaṃkiñci micchā ṭhapitaṃ hatthaṃ vā pādaṃ vā bhindituṃ lohitaṃ vā uppādetuṃ na sakkoti, sammā ṭhapitaṃ pana sakkoti, evameva appamattakaṃ tiṇamuṭṭhi mattadānakusalaṃ vā hotu, mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭasannissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. |
For just as a small, weak awn of rice or barley, or the great thorns of the Sepaṇṇika, Madanaka, and others, if any of these are wrongly placed, they cannot pierce a hand or a foot or cause blood to flow, but if rightly placed, they can, so too, even a small wholesome act of giving a handful of grass, or a great wholesome act like the Velāma donation, if it is wrongly placed by wishing for the accomplishment of the round and being dependent on the round, it can only bring the round, not the turning away from the round. |
“idaṃ me dānaṃ āsavakkhayāvahaṃ hotū”ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutañāṇampi dātuṃ sakkotiyeva. |
But if it is rightly placed by wishing for the turning away from the round, saying, "May this gift of mine lead to the destruction of the taints," it can give even arahantship, the knowledge of a paccekabuddha, and omniscience. |
vuttañhetaṃ — |
It has been said: |
♦ “paṭisambhidā vimokkhā ca, yā ca sāvakapāramī. |
♦ "The analytical knowledges and the liberations, and that which is the perfection of a disciple. |
♦ paccekabodhi buddhabhūmi, sabbametena labbhatī”ti. |
♦ Paccekabodhi, the state of a Buddha—all this is obtained by this." |
. |
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♦ imasmiṃ suttadvaye ca vaṭṭavivaṭṭaṃ kathitaṃ. |
♦ In this pair of suttas, the round and the turning away from the round are discussed. |
♦ 43. tatiye paduṭṭhacittanti dosena paduṭṭhacittaṃ. |
♦ 43. In the third, "paduṭṭhacitta" means "a mind corrupted by hate." |
cetasā cetopariccāti attano cittena tassa cittaṃ paricchinditvā. |
"Cetasā cetoparicca" means "having encompassed his mind with his own mind." |
yathābhataṃ nikkhittoti yathā āharitvā ṭhapito. |
"yathābhataṃ nikkhitto" means "just as he was brought and placed." |
evaṃ nirayeti evaṃ niraye ṭhitoyevāti vattabbo. |
"evaṃ nirayeti" means "thus in hell," that is, "he is in hell." |
apāyantiādi sabbaṃ nirayavevacanameva. |
"Apāyan" and so on are all synonyms for hell. |
nirayo hi ayasaṅkhātā sukhā apetoti apāyo, dukkhassa gati paṭisaraṇanti duggati, dukkaṭakārino ettha vivasā nipatantīti vinipāto, nirassādatthena nirayo. |
For hell is called "apāyo" because it is a state devoid of happiness, which is designated as "aya"; "duggati" because it is the destination and refuge of suffering; "vinipāto" because evil-doers fall into it helplessly; and "nirayo" because it is without pleasure. |
♦ 44. catutthe pasannanti saddhāpasādena pasannaṃ. |
♦ 44. In the fourth, "pasanna" means "pleased with the pleasure of faith." |
sugatinti sukhassa gatiṃ. |
"Sugatin" means "the destination of happiness." |
saggaṃ lokanti rūpādisampattīhi suṭṭhu aggaṃ lokaṃ. |
"Saggaṃ lokan" means "the world that is excellent in terms of form and so on." |
♦ 45. pañcame udakarahadoti udakadaho. |
♦ 45. In the fifth, "udakarahado" means "a lake of water." |
āviloti avippasanno. |
"āvilo" means "not clear." |
luḷitoti aparisaṇṭhito. |
"luḷito" means "not settled." |
kalalībhūtoti kaddamībhūto. |
"kalalībhūto" means "become muddy." |
sippisambukantiādīsu sippiyo ca sambukā ca sippisambukaṃ. |
In "sippisambukantiādīsu," "sippisambukaṃ" means "oysters and snails." |
sakkharā ca kaṭhalāni ca sakkharakaṭhalaṃ. |
"sakkharā ca kaṭhalāni ca sakkharakaṭhalaṃ" means "gravel and pebbles." |
macchānaṃ gumbaṃ ghaṭāti macchagumbaṃ. |
"macchānaṃ gumbaṃ ghaṭāti macchagumbaṃ" means "a school of fish." |
carantampi tiṭṭhantampīti ettha sakkharakaṭhalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. |
In "carantampi tiṭṭhantampīti," the gravel and pebbles only stand still; the others both move and stand still. |
yathā pana antarantarā ṭhitāsupi nisinnāsupi nipajjamānāsupi “etā gāviyo carantī”ti carantiyo upādāya itarāpi “carantī”ti vuccanti, evaṃ tiṭṭhantameva sakkharakaṭhalaṃ upādāya itarampi dvayaṃ “tiṭṭhantan”ti vuttaṃ, itaraṃ dvayaṃ carantaṃ upādāya sakkharakaṭhalampi “carantan”ti vuttaṃ. |
Just as among cows that are standing, sitting, and lying down here and there, the others are also called "moving" with reference to those that are moving, saying, "these cows are moving," so too, here, with reference to the gravel and pebbles that are standing still, the other two are also said to be "standing still," and with reference to the other two that are moving, the gravel and pebbles are also said to be "moving." |
♦ āvilenāti pañcahi nīvaraṇehi pariyonaddhena. |
♦ "Āvilena" means "by being enveloped by the five hindrances." |
attatthaṃ vātiādīsu attano diṭṭhadhammiko lokiyalokuttaramissako attho attattho nāma. |
"Attatthaṃ vātiādīsu" means "for one's own benefit." The benefit that is a mixture of worldly and supramundane in this present life is called "attattho." |
attanova samparāye lokiyalokuttaramissako attho parattho nāma hoti. |
The benefit that is a mixture of worldly and supramundane in the next life is called "parattho." |
so hi parattha atthoti parattho. |
For that is the benefit in the next life, so it is "parattho." |
tadubhayaṃ ubhayattho nāma. |
Both of these are called "ubhayattho." |
apica attano diṭṭhadhammikasamparāyikopi lokiyalokuttaro attho attattho nāma, parassa tādisova attho parattho nāma, tadubhayampi ubhayattho nāma. |
Furthermore, the worldly and supramundane benefit in this present life and in the next is called "attattho"; the same kind of benefit for another is called "parattho"; and both of these are called "ubhayattho." |
uttariṃ vā manussadhammāti dasakusalakammapathasaṅkhātā manussadhammā uttariṃ. |
"uttariṃ vā manussadhammāti" means "higher than the human states," that is, higher than the ten wholesome courses of action. |
ayañhi dasavidho dhammo vināpi aññaṃ samādāpakaṃ satthantarakappāvasāne jātasaṃvegehi manussehi sayameva samādinnattā manussadhammoti vuccati, tato uttariṃ pana jhānavipassanāmaggaphalāni veditabbāni. |
This tenfold Dhamma, even without another to enjoin it, is called the human Dhamma because it is undertaken by men themselves who have developed spiritual urgency at the end of an aeon. Higher than that, jhāna, insight, the path, and the fruit should be known. |
alamariyañāṇadassanavisesanti ariyānaṃ yuttaṃ, ariyabhāvaṃ vā kātuṃ samatthaṃ ñāṇadassanasaṅkhātaṃ visesaṃ. |
"Alamariyañāṇadassanavisesanti" means "a special state designated as knowledge and vision, which is suitable for the nobles, or capable of making one a noble." |
ñāṇameva hi jānanaṭṭhena ñāṇaṃ, dassanaṭṭhena dassananti veditabbaṃ, dibbacakkhuñāṇavipassanāñāṇamaggañāṇaphalañāṇapaccavekkhaṇañāṇānametaṃ adhivacanaṃ. |
For knowledge itself is "ñāṇa" in the sense of knowing, and "dassana" in the sense of seeing. It should be known that this is a synonym for the knowledge of the divine eye, the knowledge of insight, the knowledge of the path, the knowledge of the fruit, and the knowledge of reviewing. |
♦ 46. chaṭṭhe acchoti abahalo, pasannotipi vaṭṭati. |
♦ 46. In the sixth, "accho" means "not thick," and "clear" is also acceptable. |
vippasannoti suṭṭhu pasanno. |
"Vippasanno" means "very clear." |
anāviloti na āvilo, parisuddhoti attho, pheṇapubbuḷasaṅkhasevālapaṇakavirahitoti vuttaṃ hoti. |
"Anāvilo" means "not turbid," that is, "pure." It is said to be free from foam, bubbles, algae, and moss. |
anāvilenāti pañcanīvaraṇavimuttena. |
"Anāvilena" means "by being freed from the five hindrances." |
sesaṃ catutthe vuttanayameva. |
The rest is the same as explained in the fourth. |
imasmimpi suttadvaye vaṭṭavivaṭṭameva kathitaṃ. |
In this pair of suttas also, only the round and the turning away from the round are discussed. |
♦ 47. sattame rukkhajātānanti paccatte sāmivacanaṃ, rukkhajātānīti attho. |
♦ 47. In the seventh, "rukkhajātānaṃ" is a genitive case in the sense of the partitive, meaning "of trees." |
rukkhānametaṃ adhivacanaṃ. |
It is a synonym for "trees." |
yadidanti nipātamattaṃ. |
"Yadidaṃ" is just a particle. |
mudutāyāti mudubhāvena. |
"Mudutāyā" means "by its softness." |
koci hi rukkho vaṇṇena aggo hoti, koci gandhena, koci rasena, koci thaddhatāya. |
For some trees are foremost in color, some in fragrance, some in taste, and some in hardness. |
phandano pana mudutāya ceva kammaññatāya ca aggo seṭṭhoti dasseti. |
The Phandana tree, however, is foremost in softness and workability, so he shows. |
cittaṃ, bhikkhave, bhāvitaṃ bahulīkatanti ettha samathavipassanāvasena bhāvitañceva punappunakatañca cittaṃ adhippetaṃ. |
"cittaṃ, bhikkhave, bhāvitaṃ bahulīkatan" here means the mind that is both developed and made much of by way of serenity and insight. |
kurundakavāsi phussamittatthero panāha — “ekantaṃ mudu ceva kammaniyañca cittaṃ nāma abhiññāpādakacatutthajjhānacittameva, āvuso”ti. |
But the elder Phussamitta of Kurundaka said, "The mind that is completely soft and workable is the mind of the fourth jhāna, which is the basis for the supernormal powers, friend." |
♦ 48. aṭṭhame evaṃ lahuparivattanti evaṃ lahuṃ uppajjitvā lahuṃ nirujjhanakaṃ. |
♦ 48. In the eighth, "evaṃ lahuparivattan" means "thus quickly arising and quickly ceasing." |
yāvañcāti adhimattapamāṇatthe nipāto, ativiya na sukarāti attho. |
"Yāvañcā" is a particle in the sense of an excessive measure, meaning "it is not very easy." |
idanti nipātamattaṃ. |
"Idan" is just a particle. |
cittanti ekacce tāva ācariyā “bhavaṅgacittan”ti vadanti, taṃ pana paṭikkhipitvā “idha cittanti yaṃkiñci antamaso cakkhuviññāṇampi adhippetamevā”ti vuttaṃ. |
"Citta," some teachers say, means "the life-continuum mind," but having rejected that, it is said, "here 'citta' means any mind, even down to eye-consciousness." |
imasmiṃ panatthe milindarājā dhammakathikaṃ nāgasenattheraṃ pucchi, “bhante nāgasena, ekasmiṃ accharākkhaṇe pavattitacittasaṅkhārā sace rūpino assu, kīva mahārāsi bhaveyyā”ti? |
In this matter, King Milinda asked the Dhamma-teacher, the elder Nāgasena, "Venerable Nāgasena, if the mental formations that occur in a single snap of the fingers were to have form, how great a heap would they be?" |
“vāhasatānaṃ kho, mahārāja, vīhīnaṃ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattitassa cittassa saṅkhampi na upenti, kalampi na upenti, kalabhāgampi na upentī”ti . |
"A hundred thousand cartloads of rice, O great king, and half a cūḷa and a hundred thousand cartloads of rice, and two tumbas of rice do not even approach the number of the mental formations of the mind that has occurred in one snap of the fingers, they do not approach the fraction, they do not approach the fractional part of the fraction." |
atha kasmā sammāsambuddhena “upamāpi na sukarā”ti vuttaṃ? |
Then why was it said by the Fully Enlightened One, "Even a simile is not easy"? |
yatheva hi upamaṃ paṭikkhipitvāpi kappadīghabhāvassa yojanikapabbatena yojanikasāsapapuṇṇanagarena, nirayadukkhassa sattisatāhatopamena, saggasukhassa ca cakkavattisampattiyā upamā katā, evamidhāpi kātabbāti? |
Just as, even after rejecting a simile, a simile was made for the length of an aeon with a yojana-high mountain and a yojana-wide city full of mustard seeds, for the suffering of hell with the simile of being struck by a hundred spears, and for the happiness of heaven with the accomplishment of a universal monarch, so too here, should it be done? |
tattha “sakkā pana, bhante, upamā kātun”ti evaṃ pucchāvasena upamā katā, imasmiṃ sutte pucchāya abhāvena na katā. |
There, a simile was made in response to the question, "But is it possible, venerable sir, to make a simile?" but in this sutta, since there was no question, it was not made. |
idañhi suttaṃ dhammadesanāpariyosāne vuttaṃ. |
For this sutta was spoken at the end of a Dhamma discourse. |
iti imasmiṃ sutte cittarāsi nāma kathitoti. |
Thus, in this sutta, the heap of mind is discussed. |
♦ 49. navame pabhassaranti paṇḍaraṃ parisuddhaṃ. |
♦ 49. In the ninth, "pabhassaran" means "luminous, pure." |
cittanti bhavaṅgacittaṃ. |
"Citta" means the life-continuum mind. |
kiṃ pana cittassa vaṇṇo nāma atthīti? |
But does the mind have a color? |
natthi. nīlādīnañhi aññataravaṇṇaṃ vā hotu avaṇṇaṃ vā yaṃkiñci parisuddhatāya “pabhassaran”ti vuccati. |
No. Whether it has one of the colors like blue, or no color, whatever is pure is called "luminous." |
idampi nirupakkilesatāya parisuddhanti pabhassaraṃ. |
This too, being pure because of its freedom from defilements, is luminous. |
tañca khoti taṃ bhavaṅgacittaṃ. |
"tañca kho" means that life-continuum mind. |
āgantukehīti asahajātehi pacchā javanakkhaṇe uppajjanakehi. |
"āgantukehi" means by those that are not co-nascent, that arise later in the moment of impulsion. |
upakkilesehīti rāgādīhi upakkiliṭṭhattā upakkiliṭṭhaṃ nāmāti vuccati. |
"upakkilesehīti" means it is called "defiled" because it is defiled by defilements such as passion. |
kathaṃ? yathā hi sīlavantā ācārasampannā mātāpitaro vā ācariyupajjhāyā vā dussīlānaṃ durācārānaṃ avattasampannānaṃ puttānañceva antevāsikasaddhivihārikānañca vasena “attano putte vā antevāsikasaddhivihārike vā na tajjenti na sikkhāpenti na ovadanti nānusāsantī”ti avaṇṇaṃ akittiṃ labhanti, evaṃsampadamidaṃ veditabbaṃ. |
How? Just as virtuous parents or preceptors and teachers who are accomplished in conduct receive blame and disrepute by way of their immoral, ill-conducted, and unobservant sons and disciples and co-residents, saying, "They do not rebuke, they do not train, they do not advise, they do not instruct their own sons or disciples and co-residents," so this should be understood. |
ācārasampannā mātāpitaro viya ca ācariyupajjhāyā viya ca bhavaṅgacittaṃ daṭṭhabbaṃ, puttādīnaṃ vasena tesaṃ akittilābho viya javanakkhaṇe rajjanadussanamuyhanasabhāvānaṃ lobhasahagatādīnaṃ cittānaṃ vasena uppannehi āgantukehi upakkilesehi pakatiparisuddhampi bhavaṅgacittaṃ upakkiliṭṭhaṃ nāma hotīti. |
The life-continuum mind should be seen like virtuous parents and teachers who are accomplished in conduct, and just as they receive disrepute by way of their sons and so on, so too, by way of the minds accompanied by greed and so on, which have the nature of being passionate, hateful, and deluded, which arise in the moment of impulsion, the life-continuum mind, although naturally pure, is called defiled by the adventitious defilements. |
♦ 50. dasamepi bhavaṅgacittameva cittaṃ. |
♦ 50. In the tenth, the mind is also the life-continuum mind. |
vippamuttanti javanakkhaṇe arajjamānaṃ adussamānaṃ amuyhamānaṃ tihetukañāṇasampayuttādikusalavasena uppajjamānaṃ āgantukehi upakkilesehi vippamuttaṃ nāma hoti. |
"Vippamutta" means freed. In the moment of impulsion, not being passionate, not being hateful, not being deluded, arising by way of wholesome states associated with the three-rooted knowledge and so on, it is called freed from the adventitious defilements. |
idhāpi yathā sīlavantānaṃ ācārasampannānaṃ puttādīnaṃ vasena mātādayo “sobhanā eteyeva attano puttakādayo sikkhāpenti ovadanti anusāsantī”ti vaṇṇakittilābhino honti, evaṃ javanakkhaṇe uppannakusalacittavasena idaṃ bhavaṅgacittaṃ āgantukehi upakkilesehi vippamuttanti vuccatīti. |
Here too, just as by way of virtuous and well-conducted sons and so on, the parents and so on receive praise and fame, saying, "They train, advise, and instruct their own sons and so on beautifully," so by way of the wholesome mind that has arisen in the moment of impulsion, this life-continuum mind is said to be freed from the adventitious defilements. |
♦ paṇihitācchavaggavaṇṇanā. |
♦ Commentary on the Chapter on the Well-Directed Arrow. |
♦ 6. accharāsaṅghātavaggavaṇṇanā |
♦ 6. Commentary on the Chapter on the Snap of the Fingers |
♦ 51. chaṭṭhassa paṭhame taṃ assutavā puthujjanoti taṃ bhavaṅgacittaṃ sutavirahito puthujjano. |
♦ 51. In the first of the sixth, "taṃ assutavā puthujjano" means "that uninstructed worldling," that is, the worldling who is devoid of hearing about that life-continuum mind. |
tattha āgamādhigamābhāvā ñeyyo assutavā iti. |
In that context, one who is without scripture and realization is known as "assutavā." |
yo hi idaṃ suttaṃ ādito paṭṭhāya atthavasena upaparikkhanto “idaṃ bhavaṅgacittaṃ nāma pakatiparisuddhampi javanakkhaṇe uppannehi lobhādīhi upakkilesehi upakkiliṭṭhan”ti neva āgamavasena na adhigamavasena jānāti, yassa ca khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayavirahitattā yathābhūtañāṇapaṭivedhasādhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā na adhigamo atthi. |
For one who, while examining this sutta from the beginning in terms of meaning, does not know, either by way of scripture or by way of realization, that "this life-continuum mind, although naturally pure, is defiled by the adventitious defilements of greed and so on that arise in the moment of impulsion," and for whom there is neither scripture that is conducive to the realization of the knowledge of things as they are, because of being devoid of study, inquiry, and determination in the aggregates, elements, sense bases, dependent origination, and foundations of mindfulness, nor realization because of not having realized what is to be realized by way of practice. |
so āgamādhigamābhāvā ñeyyo assutavā iti. |
He is known as "assutavā" because of his lack of scripture and realization. |
svāyaṃ — |
This is that one — |
♦ “puthūnaṃ jananādīhi, kāraṇehi puthujjano. |
♦ "By reason of the generation of the many, and so on, he is a worldling. |
♦ puthujjanantogadhattā, puthuvāyaṃ jano iti”. |
♦ Being included among worldlings, this person is a worldling." |
♦ so hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. |
♦ For he is a worldling by reason of the generation of the many, various defilements and so on. |
yathāha — |
As it is said: |
♦ “puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappantīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhopannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā”ti . |
♦ "They generate many defilements, so they are worldlings; they have many unabandoned views of individuality, so they are worldlings; they look to the faces of many teachers, so they are worldlings; they have not emerged from all destinations, so they are worldlings; they produce many various formations, so they are worldlings; they are carried away by many various floods, so they are worldlings; they are tormented by many various torments, so they are worldlings; they are burned by many various burnings, so they are worldlings; they are attached to, greedy for, infatuated with, obsessed with, clinging to, stuck to, and bound by the five strands of sensual pleasure, so they are worldlings; they are covered, veiled, enveloped, concealed, hidden, and shut up by the five hindrances, so they are worldlings." |
♦ puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. |
♦ Or, he is a worldling because he is included among the many people who have passed beyond the path of counting, who are averse to the noble Dhamma, and who practice low conduct. Or, this person is a worldling because he is separate, distinct from the noble people who are endowed with the qualities of virtue, learning, and so on. |
evametehi “assutavā puthujjano”ti dvīhi padehi ye te — |
Thus, by these two terms, "uninstructed worldling," of those two kinds of worldlings that are spoken of — |
♦ “duve puthujjanā vuttā, buddhenādiccabandhunā. |
♦ "Two worldlings are spoken of by the Buddha, the kinsman of the sun. |
♦ andho puthujjano eko, kalyāṇeko puthujjano”ti. |
♦ One is a blind worldling, the other a good worldling." |
— |
— |
♦ dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo. |
♦ two worldlings are spoken of; among them, the blind worldling is spoken of, it should be understood. |
♦ yathābhūtaṃ nappajānātīti “idañca bhavaṅgacittaṃ evaṃ āgantukehi upakkilesehi upakkiliṭṭhaṃ nāma hoti, evaṃ vippamuttaṃ nāmā”ti yathāsabhāvato na jānāti. |
♦ "yathābhūtaṃ nappajānātīti" means "he does not know as it really is," that is, "this life-continuum mind is thus defiled by adventitious defilements, and thus it is liberated." He does not know it according to its true nature. |
tasmāti yasmā na jānāti, tasmā. |
"tasmāti" means "because he does not know, therefore." |
cittabhāvanā natthīti cittaṭṭhiti cittapariggaho natthi, natthibhāveneva “natthī”ti vadāmīti dasseti. |
"cittabhāvanā natthīti" means "there is no development of the mind," that is, "there is no stability of the mind, no control of the mind." He shows that "there is not" by the fact that there is not. |
♦ 52. dutiye sutavāti sutasampanno. |
♦ 52. In the second, "sutavā" means "one who is accomplished in hearing." |
vitthārato panettha assutavāti padassa paṭipakkhavasena attho veditabbo. |
The meaning here should be understood in detail as the opposite of the term "assutavā." |
ariyasāvakoti atthi ariyo na sāvako, seyyathāpi buddhā ceva paccekabuddhā ca; |
"Ariyasāvako" means "a noble disciple." There is a noble one who is not a disciple, such as Buddhas and Paccekabuddhas; |
atthi sāvako na ariyo, seyyathāpi gihī anāgataphalo; |
there is a disciple who is not a noble one, such as a householder who has not yet attained the fruit; |
atthi neva ariyo na sāvako seyyathāpi puthutitthiyā. |
there are those who are neither noble nor disciples, such as the various heretics. |
atthi ariyoceva sāvako ca, seyyathāpi samaṇā sakyaputtiyā āgataphalā viññātasāsanā. |
There are those who are both noble and disciples, such as the monks, the sons of the Sakya, who have attained the fruit and have understood the teaching. |
idha pana gihī vā hotu pabbajito vā, yo koci sutavāti ettha vuttassa atthassa vasena sutasampanno, ayaṃ ariyasāvakoti veditabbo. |
Here, however, whether a householder or a renunciant, whoever is accomplished in hearing in the sense of the meaning spoken of in this context, should be understood as a noble disciple. |
yathābhūtaṃ pajānātīti “evamidaṃ bhavaṅgacittaṃ āgantukehi upakkilesehi vippamuttaṃ hoti, evaṃ upakkiliṭṭhan”ti yathāsabhāvato jānāti. |
"yathābhūtaṃ pajānātīti" means "he knows as it really is," that is, "this life-continuum mind is thus liberated from adventitious defilements, and thus it is defiled." He knows it according to its true nature. |
cittabhāvanā atthīti cittaṭṭhiti cittapariggaho atthi, atthibhāveneva “atthī”ti vadāmīti dasseti. |
"cittabhāvanā atthīti" means "there is development of the mind," that is, "there is stability of the mind, there is control of the mind." He shows that "there is" by the fact that there is. |
imasmiṃ sutte balavavipassanā kathitā. |
In this sutta, strong insight is discussed. |
keci taruṇavipassanāti vadanti. |
Some say it is young insight. |
♦ 53. tatiyaṃ aṭṭhuppattiyaṃ kathitaṃ. |
♦ The third was spoken on an occasion. |
katarāyaṃ pana aṭṭhuppattiyaṃ? |
And on what occasion? |
aggikkhandhopamasuttantāṭṭhuppattiyaṃ. bhagavā kira ekasmiṃ samaye sāvatthiṃ upanissāya jetavanamahāvihāre paṭivasati. |
On the occasion of the Aggikkhandhopamasuttanta. The Blessed One, it is said, on one occasion was residing near Sāvatthī in the Jeta's Grove Mahāvihāra. |
buddhānañca yattha katthaci paṭivasantānaṃ pañcavidhaṃ kiccaṃ avijahitameva hoti. |
And wherever the Buddhas reside, their fivefold duty is never neglected. |
pañca hi buddhakiccāni — purebhattakiccaṃ, pacchābhattakiccaṃ, purimayāmakiccaṃ, majjhimayāmakiccaṃ, pacchimayāmakiccanti. |
For there are five duties of a Buddha: the duty before the meal, the duty after the meal, the duty of the first watch of the night, the duty of the middle watch of the night, and the duty of the last watch of the night. |
♦ tatridaṃ purebhattakiccaṃ — bhagavā hi pātova vuṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā tāva vivittāsane vītināmetvā bhikkhācāravelāya nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekakova, kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. |
♦ Here is the duty before the meal: The Blessed One, having risen early in the morning, for the benefit of his attendants and for the well-being of his body, having performed the bodily purifications such as washing his face, and having passed the time until the alms-round in a secluded seat, at the time of the alms-round, having dressed and tied his waist-band, and having put on his robe, and having taken his bowl, he sometimes enters a village or a town for alms alone, and sometimes surrounded by the community of monks, sometimes in the ordinary way, and sometimes with many miracles occurring. |
seyyathidaṃ — piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatavātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. |
For example, when the Lord of the world enters for alms, gentle winds, going ahead of him, clean the path; clouds, releasing drops of water, settle the dust on the path and, becoming a canopy above, remain; other winds, gathering flowers, scatter them on the path; high places on the ground become low, and low places become high; at the time of placing his foot, the ground becomes even; and lotus flowers with a pleasant touch receive his feet. |
indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrato chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni alaṅkarontiyo ito cito ca dhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. |
As soon as he places his right foot inside the city gate, six-colored rays emanate from his body and, like golden cages or like being enclosed by a painted cloth, adorning the palaces, mansions, and so on, they dart here and there; elephants, horses, birds, and so on, remaining in their own places, make a sweet sound; so do drums, lutes, and other musical instruments, and the ornaments worn on the bodies of humans. |
tena saññāṇena manussā jānanti “ajja bhagavā idha piṇḍāya paviṭṭho”ti. |
By that sign, people know, "Today the Blessed One has entered here for alms." |
te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā “amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, paññāsaṃ ... pe ... sataṃ dethā”ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti. |
They, well-dressed and well-adorned, taking perfumes, flowers, and so on, leave their houses and, having gone to the middle of the street, and having respectfully honored the Blessed One with perfumes, flowers, and so on, and having bowed, they request, "Venerable sir, give us ten monks, give us twenty, fifty... a hundred," and having taken the Blessed One's bowl, and having prepared a seat, they respectfully wait on him with almsfood. |
bhagavā katabhattakicco tesaṃ upanissayacittasantānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamanesu patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ, keci pabbajitvā aggaphale arahatteti. |
The Blessed One, having finished his meal, observing their inclinations and mental states, teaches the Dhamma in such a way that some are established in taking refuge, some in the five precepts, some in one of the fruits of stream-entry, once-returning, or non-returning, and some, having gone forth, in the highest fruit of arahantship. |
evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. |
Thus, having benefited the great crowd, he rises from his seat and goes to the monastery. |
tattha gantvā gandhamaṇḍalamāḷe paññattavarabuddhāsane nisīdati bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. |
Having gone there, he sits on the excellent Buddha-seat prepared in the fragrant pavilion, waiting for the monks to finish their meal. |
tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. |
Then, when the monks have finished their meal, the attendant informs the Blessed One. |
atha bhagavā gandhakuṭiṃ pavisati. |
Then the Blessed One enters the fragrant chamber. |
idaṃ tāva purebhattakiccaṃ. |
This is the duty before the meal. |
♦ atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati — “bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā khaṇasampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavanan”ti. |
♦ Then the Blessed One, having thus completed his pre-meal duties, sits at the entrance of the fragrant chamber, washes his feet, and standing on the footstool, exhorts the community of monks: "O monks, strive with diligence. Rare is the arising of a Buddha in the world, rare is the attainment of a human state, rare is the fortunate opportunity, rare is the going forth, rare is the hearing of the good Dhamma." |
tattha keci bhagavantaṃ kammaṭṭhānaṃ pucchanti. |
In that context, some ask the Blessed One for a meditation subject. |
bhagavā tesaṃ cariyānurūpaṃ kammaṭṭhānaṃ deti. |
The Blessed One gives them a meditation subject according to their temperament. |
tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti. |
Then all of them, having bowed to the Blessed One, go to their respective night and day dwellings. |
keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ ... pe ... keci vasavattibhavananti . |
Some go to the forest, some to the foot of a tree, some to one of the mountains and so on, some to the realm of the Four Great Kings... and so on... some to the realm of the Vasavatti gods. |
tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. |
Then the Blessed One enters the fragrant chamber and, if he wishes, lies down on his right side for a moment, mindful and aware, in the lion's posture. |
atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. |
Then, having rested, he rises and in the second part surveys the world. |
tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, tattha mahājano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. |
In the third part, in whatever village or town he is residing near, the great crowd, having given alms in the morning, and having dressed well and adorned themselves in the afternoon, gather at the monastery with perfumes, flowers, and so on. |
tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ, atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. |
Then the Blessed One, with a suitable miracle for the assembled crowd, goes to the Dhamma hall and, having sat on the excellent Buddha-seat that has been prepared, teaches the Dhamma at a suitable time and a suitable moment. Then, knowing the time, he dismisses the crowd, and the people, having bowed to the Blessed One, depart. |
idaṃ pacchābhattakiccaṃ. |
This is the post-meal duty. |
♦ so evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā uṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gaṇhāpeti. |
♦ He, having thus finished his after-meal duties, if he wishes to bathe his limbs, rises from the Buddha-seat, enters the bathhouse, and has his limbs warmed with water prepared by an attendant. |
upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññapeti. |
The attendant also brings the Buddha-seat and prepares it in the courtyard of the fragrant chamber. |
bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ ekaṃsaṃ katvā tattha āgantvā nisīdati ekakova muhuttaṃ paṭisallīno, atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ āgacchanti. |
The Blessed One, having put on a bright red double-layered robe, and having tied his waistband, and having arranged his upper robe over one shoulder, comes there and sits down, alone for a moment in seclusion. Then the monks, having come from here and there, come to attend on the Blessed One. |
tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. |
In that context, some ask questions, some ask for a meditation subject, and some request to hear the Dhamma. |
bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vitināmeti. |
The Blessed One, fulfilling their wishes, spends the first watch of the night. |
idaṃ purimayāmakiccaṃ. |
This is the duty of the first watch. |
♦ purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti yathābhisaṅkhataṃ antamaso caturakkharampi. |
♦ At the end of the duties of the first watch, when the monks have bowed to the Blessed One and departed, the deities of the entire ten-thousand-fold world system, having found an opportunity, approach the Blessed One and ask questions as they have prepared, even down to a four-letter word. |
bhagavā tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. |
The Blessed One, answering the questions of those deities, spends the middle watch of the night. |
idaṃ majjhimayāmakiccaṃ. |
This is the duty of the middle watch. |
♦ pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāpīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti, dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. |
♦ The last watch of the night, however, he divides into three parts. To relieve the weariness of the body, which has been afflicted by sitting since before the meal, he spends one part walking. In the second part, he enters the fragrant chamber and lies down on his right side, mindful and aware, in the lion's posture. |
tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ voloketi. |
In the third part, he rises and sits down, and with the Buddha-eye he surveys the world for the purpose of seeing persons who have made aspirations in the presence of former Buddhas by means of giving, virtue, and so on. |
idaṃ pacchimayāmakiccaṃ. |
This is the duty of the last watch. |
♦ tampi divasaṃ bhagavā imasmiṃyeva kicce ṭhito lokaṃ olokento idaṃ addasa — mayā kosalaraṭṭhe cārikaṃ carantena aggikkhandhena upametvā ekasmiṃ sutte desite saṭṭhi bhikkhū arahattaṃ pāpuṇissanti, saṭṭhimattānaṃ uṇhaṃ lohitaṃ mukhato uggacchissati, saṭṭhimattā gihibhāvaṃ gamissanti. |
♦ On that day, too, the Blessed One, while engaged in this very duty, surveying the world, saw this: "When I was wandering in the Kosala country, I taught a sutta with the simile of a mass of fire, and sixty monks will attain arahantship, hot blood will come out of the mouths of sixty, and sixty will return to the lay life. |
tattha ye arahattaṃ pāpuṇissanti, te yaṃkiñci dhammadesanaṃ sutvā pāpuṇissanteva. |
Of those who will attain arahantship, they will attain it after hearing any Dhamma discourse. |
itaresaṃ pana bhikkhūnaṃ saṅgahatthāya cārikaṃ caritukāmo hutvā, “ānanda, bhikkhūnaṃ ārocehī”ti āha. |
But for the benefit of the other monks, wishing to go on a journey, he said, "Ānanda, inform the monks." |
♦ thero anupariveṇaṃ gantvā, “āvuso, satthā mahājanassa saṅgahatthāya cārikaṃ caritukāmo, gantukāmā āgacchathā”ti āha. |
♦ The elder went from monastery to monastery and said, "Friends, the Teacher, for the benefit of the great crowd, wishes to go on a journey. Let those who wish to go come." |
bhikkhū mahālābhaṃ labhitvā viya tuṭṭhamānasā “labhissāma vata mahājanassa dhammaṃ desentassa bhagavato suvaṇṇavaṇṇaṃ sarīraṃ oloketuṃ madhurañca dhammakathaṃ sotun”ti paruḷhakesā kese ohāretvā malaggahitapattā patte pacitvā kiliṭṭhacīvarā cīvarāni dhovitvā gamanasajjā ahesuṃ. |
The monks, as if they had received a great gain, with joyful minds, thinking, "We will get to see the golden-colored body of the Blessed One as he teaches the Dhamma to the great crowd, and to hear the sweet Dhamma talk," had their long hair cut, had their dirty bowls cooked, and their soiled robes washed, and were ready to go. |
satthā aparicchinnena bhikkhusaṅghena parivuto kosalaraṭṭhaṃ cārikāya nikkhanto gāmanigamapaṭipāṭiyā ekadivasaṃ gāvutāḍḍhayojanatigāvutayojanaparamaṃ cārikaṃ caranto ekasmiṃ padese mahantaṃ susirarukkhaṃ agginā sampajjalitaṃ disvā “imameva vatthuṃ katvā sattahi aṅgehi paṭimaṇḍetvā dhammadesanaṃ kathessāmī”ti gamanaṃ pacchinditvā aññataraṃ rukkhamūlaṃ upasaṅkamitvā nisajjākāraṃ dassesi. |
The Teacher, surrounded by an innumerable community of monks, set out on a journey to the Kosala country. Traveling from village to town in succession, one day, having traveled a gāvuta, half a yojana, three gāvutas, or at most a yojana, he saw a large hollow tree burning with fire in a certain place. Thinking, "I will make this the subject and, having adorned it with seven parts, I will teach the Dhamma," he stopped his journey and, having approached the foot of a certain tree, he showed the posture of sitting. |
ānandatthero satthu adhippāyaṃ ñatvā “addhā kāraṇaṃ bhavissati, na akāraṇena tathāgatā gamanaṃ pacchinditvā nisīdantī”ti catugguṇaṃ saṅghāṭiṃ paññāpesi. |
The venerable Ānanda, knowing the Teacher's intention, thought, "There must be a reason; the Tathāgatas do not stop their journey and sit down without a reason." He prepared a four-layered outer robe. |
satthā nisīditvā bhikkhū āmantetvā “passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhan”ti aggikkhandhopamasuttantaṃ deseti. |
The Teacher, having sat down, addressed the monks and, saying, "Do you see, O monks, that great mass of fire?" he taught the Aggikkhandhopamasuttanta. |
♦ imasmiñca pana veyyākaraṇe bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi, saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu, saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. |
♦ And while this discourse was being delivered, hot blood gushed from the mouths of sixty monks, sixty monks gave up the training and returned to the lower life, and the minds of sixty monks were liberated from the taints without grasping. |
tañhi veyyākaraṇaṃ sutvā saṭṭhimattānaṃ bhikkhūnaṃ nāmakāyo santatto, nāmakāye santatte karajakāyo santatto, karajakāye santatte nidhānagataṃ uṇhaṃ lohitaṃ mukhato uggañchi. |
For, having heard that discourse, the minds of sixty monks were inflamed. When their minds were inflamed, their physical bodies were inflamed. When their physical bodies were inflamed, the hot blood that had been stored up gushed from their mouths. |
saṭṭhimattā bhikkhū “dukkaraṃ vata buddhasāsane yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti sikkhaṃ paccakkhāya hīnāyāvattā, saṭṭhimattā bhikkhū satthu desanābhimukhaṃ ñāṇaṃ pesetvā saha paṭisambhidāhi arahattaṃ pattā. |
Sixty monks, thinking, "It is difficult indeed to live the holy life in the Buddha's dispensation, complete and pure for a lifetime," gave up the training and returned to the lower life. Sixty monks, directing their knowledge towards the Teacher's teaching, attained arahantship with the analytical knowledges. |
♦ tattha yesaṃ uṇhaṃ lohitaṃ mukhato uggañchi, te pārājikaṃ āpajjiṃsu. |
♦ In that context, those whose hot blood gushed from their mouths had committed a pārājika offense. |
ye gihibhāvaṃ pattā, te khuddānukhuddakāni sikkhāpadāni maddantā vicariṃsu. |
Those who returned to the lay life had been wandering about, violating the minor and secondary training rules. |
ye arahattaṃ pattā, te parisuddhasīlāva ahesuṃ. |
Those who attained arahantship were of pure virtue. |
satthu dhammadesanā imesaṃ tiṇṇampi saphalāva jātāti. |
The Teacher's Dhamma discourse was fruitful for all three of these groups. |
arahattaṃ pattānaṃ tāva saphalā hotu, itaresaṃ kathaṃ saphalā jātāti? |
For those who attained arahantship, let it be fruitful. How was it fruitful for the others? |
tepi hi sace imaṃ dhammadesanaṃ na suṇeyyuṃ, pamattāva hutvā ṭhānaṃ jahituṃ na sakkuṇeyyuṃ. |
If they had not heard this Dhamma discourse, they would have remained heedless and would not have been able to abandon their position. |
tato nesaṃ taṃ pāpaṃ vaḍḍhamānaṃ apāyesuyeva saṃsīdāpeyya . |
Then that evil of theirs, growing, would have sunk them into the states of woe. |
imaṃ pana desanaṃ sutvā jātasaṃvegā ṭhānaṃ jahitvā sāmaṇerabhūmiyaṃ ṭhitā dasa sīlāni pūretvā yoniso manasikāre yuttappayuttā keci sotāpannā keci sakadāgāmino keci anāgāmino ahesuṃ, keci devaloke nibbattiṃsu, evaṃ pārājikāpannānampi saphalā ahosi. |
But having heard this discourse, they were filled with spiritual urgency, and having abandoned their position, they stood in the state of novices, fulfilled the ten precepts, and being devoted to right attention, some became stream-enterers, some once-returners, and some non-returners, and some were reborn in the deva world. Thus, it was fruitful even for those who had committed a pārājika offense. |
itare pana sace imaṃ dhammadesanaṃ na suṇeyyuṃ, gacchante gacchante kāle anupubbena saṅghādisesampi pārājikampi pāpuṇitvā apāyesuyeva uppajjitvā mahādukkhaṃ anubhaveyyuṃ. |
As for the others, if they had not heard this Dhamma discourse, as time went on, they would have committed a saṅghādisesa or even a pārājika offense, and having been reborn in the states of woe, they would have experienced great suffering. |
imaṃ pana desanaṃ sutvā “aho sallekhitaṃ buddhasāsanaṃ, na sakkā amhehi yāvajīvaṃ imaṃ paṭipattiṃ pūretuṃ, sikkhaṃ paccakkhāya upāsakadhammaṃ pūretvā dukkhā muccissāmā”ti gihibhāvaṃ upagamiṃsu. |
But having heard this discourse, thinking, "O, how refined is the Buddha's dispensation! We are not able to fulfill this practice for a lifetime. Having given up the training and fulfilling the duties of a lay follower, we will be freed from suffering," they entered the lay life. |
te tīsu saraṇesu patiṭṭhāya pañca sīlāni rakkhitvā upāsakadhammaṃ pūretvā keci sotāpannā keci sakadāgāmino keci anāgāmino jātā, keci devaloke nibbattāti. |
They, having been established in the three refuges and observing the five precepts, and fulfilling the duties of a lay follower, some became stream-enterers, some once-returners, and some non-returners, and some were reborn in the deva world. |
evaṃ tesampi saphalāva ahosi. |
Thus, it was fruitful for them as well. |
♦ imaṃ pana satthu dhammadesanaṃ sutvā devasaṅghā yehipi sutā, yehipi na sutā, sabbesaṃyeva ārocentā vicariṃsu. |
♦ Having heard this Dhamma discourse of the Teacher, the assembly of gods, both those who had heard it and those who had not, wandered about, proclaiming it to all. |
bhikkhū sutvā sutvā “dukkaraṃ, bho, buddhānaṃ sāsane yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti ekakkhaṇeneva dasapi bhikkhū vīsatipi saṭṭhipi satampi sahassampi bhikkhū gihī honti. |
The monks, having heard it again and again, thinking, "It is difficult, sirs, to live the holy life in the Buddha's dispensation, complete and pure for a lifetime," in a single moment, ten, twenty, sixty, a hundred, or a thousand monks became laymen. |
satthā yathāruciyā cārikaṃ caritvā puna jetavanameva āgantvā bhikkhū āmantesi — “bhikkhave, tathāgato cārikaṃ caramāno ciraṃ ākiṇṇo vihāsi, icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ, nāmhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā”ti. |
The Teacher, having journeyed as he pleased, returned again to Jeta's Grove and addressed the monks: "O monks, the Tathāgata, while on a journey, has been living for a long time in a crowded place. I wish, O monks, to be in seclusion for a fortnight. I should not be approached by anyone except one who brings my alms-food." |
aḍḍhamāsaṃ ekībhāvena vītināmetvā paṭisallānā vuṭṭhito ānandattherena saddhiṃ vihāracārikaṃ caramāno olokitolokitaṭṭhāne tanubhūtaṃ bhikkhusaṅghaṃ disvā jānantoyeva theraṃ pucchi — “ānanda, aññasmiṃ kāle tathāgate cārikaṃ caritvā jetavanaṃ āgate sakalavihāro kāsāvapajjoto isivātappaṭivāto hoti, idāni pana tanubhūto bhikkhusaṅgho dissati, yebhuyyena ca uppaṇḍupaṇḍukajātā bhikkhū, kiṃ nu kho etan”ti? |
Having spent a fortnight in solitude, and having come out of seclusion, while wandering through the monastery with the venerable Ānanda, he saw, in the places he looked at, a diminished community of monks. Knowing, he asked the elder, "Ānanda, at other times when the Tathāgata, having gone on a journey, came to Jeta's Grove, the whole monastery was a blaze of saffron robes, a contrary wind of sages. But now the community of monks appears diminished, and for the most part, the monks are pale and jaundiced. What is the reason for this?" |
etarahi bhagavā tumhākaṃ aggikkhandhopamadhammadesanaṃ kathitakālato paṭṭhāya bhikkhū saṃvegappattā hutvā “mayaṃ etaṃ dhammaṃ sabbappakārena paripūretuṃ na sakkhissāma, asammāvattantānañca janassa saddhādeyyaṃ paribhuñjituṃ ayuttan”ti gihibhāvaṃ saṅkamantīti. |
"Now, Blessed One, from the time you gave the Dhamma discourse on the simile of the mass of fire, the monks, having become filled with spiritual urgency, thinking, 'We will not be able to fulfill this Dhamma in all its aspects, and it is not proper for those who do not live rightly to enjoy the alms given in faith,' are returning to the lay life." |
♦ tasmiṃ khaṇe bhagavato dhammasaṃvego uppajji. |
♦ At that moment, a feeling of spiritual urgency arose in the Blessed One regarding the Dhamma. |
tato theraṃ āha — “mayi paṭisallāne vītināmente na koci mama puttānaṃ ekaṃ assāsaṭṭhānaṃ kathesi. |
Then he said to the elder, "While I was in seclusion, no one gave a single place of comfort to my sons. |
sāgarassa hi otaraṇatitthāni viya bahūni imasmiṃ sāsane assāsakāraṇāni. |
For there are many reasons for comfort in this dispensation, like the fords for crossing the ocean. |
gacchānanda, gandhakuṭipariveṇe buddhāsanaṃ paññāpetvā bhikkhusaṅghaṃ sannipātehī”ti. |
Go, Ānanda, prepare a Buddha-seat in the courtyard of the fragrant chamber and assemble the community of monks." |
thero tathā akāsi. |
The elder did so. |
satthā buddhāsanavaragato bhikkhū āmantetvā, “bhikkhave, mettāya sabbapubbabhāgo nāma neva appanā, na upacāro, sattānaṃ hitapharaṇamattamevā”ti vatvā imissā aṭṭhuppattiyā imaṃ cūḷaccharāsaṅghātasuttaṃ desesi. |
The Teacher, having gone to the excellent Buddha-seat, addressed the monks and, saying, "O monks, the entire preliminary stage of loving-kindness is neither absorption nor access concentration; it is merely the pervasion of beings with benevolence," he, on this occasion, taught this Cūḷaccharāsaṅghātasutta. |
♦ tattha accharāsaṅghātamattanti accharāpaharaṇamattaṃ, dve aṅguliyo paharitvā saddakaraṇamattanti attho. |
♦ In that context, "accharāsaṅghātamattan" means "the measure of a snap of the fingers," that is, "the measure of making a sound by striking two fingers." |
mettācittanti sabbasattānaṃ hitapharaṇacittaṃ. |
"Mettācitta" means "the mind of loving-kindness," that is, "the mind that pervades all beings with benevolence." |
āsevatīti kathaṃ āsevati? |
"āsevatīti" means "how does he practice it?" |
āvajjento āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati, bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevatīti . |
He practices it by adverting, he practices it by knowing, he practices it by seeing, he practices it by reflecting, he practices it by resolving the mind, he practices it by being convinced by faith, he practices it by arousing energy, he practices it by establishing mindfulness, he practices it by concentrating the mind, he practices it by knowing with wisdom, he practices it by fully knowing what is to be fully known, he practices it by fully understanding what is to be fully understood, he practices it by abandoning what is to be abandoned, he practices it by cultivating what is to be cultivated, and he practices it by realizing what is to be realized. |
idha pana mettāpubbabhāgena hitapharaṇappavattanamatteneva āsevatīti veditabbo. |
Here, however, it should be understood that he practices it merely by the development of the preliminary stage of loving-kindness with the pervasion of benevolence. |
♦ arittajjhānoti atucchajjhāno apariccattajjhāno vā. |
♦ "Arittajjhāno" means "one whose jhāna is not empty" or "one whose jhāna is not abandoned." |
viharatīti iriyati pavattati pāleti yapeti yāpeti carati viharati. |
"Viharati" means "he lives, he continues, he maintains, he sustains, he carries on, he dwells." |
tena vuccati viharatīti. |
Therefore, it is said, "he dwells." |
iminā padena mettaṃ āsevantassa bhikkhuno iriyāpathavihāro kathito. |
By this word, the abiding in a posture of a monk who practices loving-kindness is spoken of. |
satthusāsanakaroti satthu anusāsanikaro. |
"Satthusāsanakaroti" means "one who does the Teacher's instruction." |
ovādapatikaroti ovādakārako. |
"Ovādapatikaroti" means "one who does what is advised." |
ettha ca sakiṃvacanaṃ ovādo, punappunavacanaṃ anusāsanī. |
And here, a single statement is "ovādo," a repeated statement is "anusāsanī." |
sammukhāvacanampi ovādo, pesetvā parammukhāvacanaṃ, anusāsanī. |
A statement made in person is also "ovādo"; a statement sent and made in one's absence is "anusāsanī." |
otiṇṇe vatthusmiṃ vacanaṃ ovādo, otiṇṇe vā anotiṇṇe vā vatthusmiṃ tantiṭhapanavasena vacanaṃ anusāsanī. |
A statement on a matter that has arisen is "ovādo"; a statement on a matter that has arisen or not arisen, by way of establishing a principle, is "anusāsanī." |
evaṃ viseso veditabbo. |
Thus, the distinction should be known. |
paramatthato pana ovādoti vā anusāsanīti vā ese eke ekaṭṭhe same samabhāge tajjāte taññevāti. |
But in the ultimate sense, whether "ovādo" or "anusāsanī," these are one and the same, of the same meaning, of the same part, of the same kind, and the same thing. |
ettha ca “accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevatī”ti idameva satthusāsanañceva ovādo ca, tassa karaṇato esa sāsanakaro ovādapatikaroti veditabbo. |
And here, "Even for the duration of a snap of the fingers, O monks, if a monk practices the mind of loving-kindness," this itself is both the Teacher's instruction and his advice. By doing that, he should be known as one who does the instruction and one who does what is advised. |
♦ amoghanti atucchaṃ. |
♦ "Amogha" means "not in vain." |
raṭṭhapiṇḍanti ñātiparivaṭṭaṃ pahāya raṭṭhaṃ nissāya pabbajitena paresaṃ gehato paṭiladdhattā piṇḍapāto raṭṭhapiṇḍo nāma vuccati. |
"Raṭṭhapiṇḍa" means "the alms-food of the country." The alms-food is called "raṭṭhapiṇḍa" because it is received from the houses of others by one who has gone forth, having abandoned his circle of relatives and relying on the country. |
paribhuñjatīti cattāro paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. |
"Paribhuñjatīti" means there are four kinds of enjoyment: enjoyment by theft, enjoyment on credit, enjoyment by inheritance, and enjoyment as a master. |
tattha dussīlassa paribhogo theyyaparibhogo nāma. |
In that context, the enjoyment of an immoral person is called "enjoyment by theft." |
sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. |
The unreflecting enjoyment of a virtuous person is called "enjoyment on credit." |
sattannaṃ sekkhānaṃ paribhogo dāyajjaparibhogā nāma. |
The enjoyment of the seven kinds of trainees is called "enjoyment by inheritance." |
khīṇāsavassa paribhogo sāmiparibhogo nāma. |
The enjoyment of one whose taints are destroyed is called "enjoyment as a master." |
tattha imassa bhikkhuno ayaṃ raṭṭhapiṇḍaparibhogo dvīhi kāraṇehi amogho hoti. |
In that context, for this monk, this enjoyment of the alms-food of the country is not in vain for two reasons. |
accharāsaṅghātamattampi mettācittaṃ āsevanto bhikkhu raṭṭhapiṇḍassa sāmiko hutvā, aṇaṇo hutvā, dāyādo hutvā paribhuñjatītipissa amogho raṭṭhapiṇḍaparibhogo. |
A monk who practices the mind of loving-kindness even for the duration of a snap of the fingers, being a master of the alms-food of the country, and being without debt, and being an heir, enjoys it, so his enjoyment of the alms-food of the country is not in vain. |
accharāsaṅghātamattampi mettaṃ āsevantassa bhikkhuno dinnadānaṃ mahaṭṭhiyaṃ hoti mahapphalaṃ mahānisaṃsaṃ mahājutikaṃ mahāvipphārantipissa amogho raṭṭhapiṇḍaparibhogo. |
And for a monk who practices loving-kindness even for the duration of a snap of the fingers, the gift given is of great value, of great fruit, of great benefit, of great splendor, and of great pervasion, so his enjoyment of the alms-food of the country is not in vain. |
ko pana vādo ye naṃ bahulīkarontīti ye pana imaṃ mettācittaṃ bahulaṃ āsevanti bhāventi punappunaṃ karonti, te amoghaṃ raṭṭhapiṇḍaṃ paribhuñjantīti ettha vattabbameva kiṃ? |
What need is there to speak of those who cultivate it much? |
evarūpā hi bhikkhū raṭṭhapiṇḍassa sāmino aṇaṇā dāyādā hutvā paribhuñjantīti. |
Those who cultivate this mind of loving-kindness much, who develop it, who do it again and again, what is there to be said here about their enjoying the alms-food of the country without it being in vain? |
| For such monks enjoy the alms-food of the country as masters, without debt, and as heirs. | |
♦ 54-55. catutthe bhāvetīti uppādeti vaḍḍheti. |
♦ 54-55. In the fourth, "bhāveti" means "he produces, he develops." |
pañcame manasi karotīti manasmiṃ karoti. |
In the fifth, "manasi karoti" means "he does it in the mind." |
sesaṃ imesu dvīsupi tatiye vuttanayeneva veditabbaṃ. |
The rest in these two should be understood in the same way as explained in the third. |
yo hi āsevati, ayameva bhāveti, ayaṃ manasi karoti. |
For he who practices, he is the one who develops, he is the one who attends. |
yena cittena āsevati, teneva bhāveti, tena manasi karoti. |
With the mind with which he practices, with that he develops, with that he attends. |
sammāsambuddho pana yāya dhammadhātuyā suppaṭividdhattā desanāvilāsappatto nāma hoti, tassā suppaṭividdhattā attano desanāvilāsaṃ dhammissariyataṃ paṭisambhidāpabhedakusalataṃ appaṭihatasabbaññutaññāṇañca nissāya ekakkhaṇe uppannaṃ ekacittameva tīhi koṭṭhāsehi vibhajitvā dassesīti. |
But the Fully Enlightened One, by being well-penetrated by that Dhamma-element by which he is called "one who has attained the excellence of teaching," by being well-penetrated by that, and relying on his own excellence of teaching, his sovereignty of the Dhamma, his skill in the various analytical knowledges, and his unimpeded omniscience, he divided a single mind that arose in a single moment into three parts and showed it. |
♦ 56. chaṭṭhe ye kecīti aniyāmitavacanaṃ. |
♦ 56. In the sixth, "ye kecīti" is an indefinite statement. |
akusalāti tesaṃ niyāmitavacanaṃ. |
"Akusalā" is a definite statement about them. |
ettāvatā sabbākusalā asesato pariyādinnā honti. |
By this much, all unwholesome things are included without remainder. |
akusalabhāgiyā akusalapakkhikāti akusalānamevetaṃ nāmaṃ. |
"Akusalabhāgiyā akusalapakkhikā" is a name for the unwholesome things themselves. |
akusalāyeva hi ekacce akusalaṃ sahajātavasena, ekacce upanissayavasena bhajanti ceva, tesañca pakkhā bhavantīti “akusalabhāgiyā akusalapakkhikā”ti vuccanti. |
For the unwholesome things themselves, some partake of the unwholesome by way of co-nascence, and some by way of support, and they are of their party, so they are called "akusalabhāgiyā akusalapakkhikā." |
sabbete manopubbaṅgamāti mano pubbaṃ paṭhamataraṃ gacchati etesanti manopubbaṅgamā. |
"Sabbete manopubbaṅgamā" means "mind goes before them," that is, "mind is the first to go for them." |
ete hi kiñcāpi manena saddhiṃ ekuppādā ekavatthukā ekanirodhā ekārammaṇā ca honti. |
For although they are of the same origin as the mind, of the same basis, of the same cessation, and of the same object, |
yasmā pana tesaṃ mano uppādako kārako janako samuṭṭhāpako nibbattako, tasmā manopubbaṅgamā nāma honti. |
since mind is their producer, cause, generator, originator, and creator, therefore they are called "manopubbaṅgamā." |
♦ paṭhamaṃ uppajjatīti yathā nāma “rājā nikkhanto”ti vutte “rājāyeva nikkhanto, sesā rājasenā nikkhantā anikkhantā”ti pucchitabbakāraṇaṃ natthi, sabbā nikkhantāteva paññāyanti, evameva mano uppannoti vuttakālato paṭṭhāya avasesā sahajātasaṃsaṭṭhasampayuttā uppannā na uppannāti pucchitabbakāraṇaṃ natthi, sabbe te uppannā tveva paññāyanti. |
♦ "paṭhamaṃ uppajjatīti" means "it arises first." Just as when it is said, "The king has gone out," there is no need to ask, "Has the king alone gone out, or has the rest of the royal army gone out or not?" It is understood that all have gone out. In the same way, from the time it is said, "The mind has arisen," there is no need to ask whether the remaining co-nascent, conjoined, and associated things have arisen or not. It is understood that all of them have arisen. |
etamatthavasaṃ paṭicca tehi saṃsaṭṭhasampayutto ekuppādekanirodhopi samāno mano tesaṃ dhammānaṃ paṭhamaṃ uppajjatīti vutto. |
In dependence on this meaning, the mind, although conjoined and associated with them, of the same origin and cessation, is said to arise first among those things. |
anvadevāti anudeva, saheva ekatoyevāti attho. |
"Anvadevāti" means "following," that is, "together, at the same time." |
byañjanacchāyaṃ pana gahetvā paṭhamaṃ cittaṃ uppajjati, pacchā cetasikāti na gahetabbaṃ. |
But taking the literal meaning, it should not be understood that the mind arises first and the mental factors afterwards. |
attho hi paṭisaraṇaṃ, na byañjanaṃ. |
For the meaning is the refuge, not the letter. |
“manopubbaṅgamā dhammā, manoseṭṭhā manomayā”ti gāthāyapi eseva nayo. |
In the verse "Dhammas are preceded by mind, are chief in mind, are made of mind," this is the same method. |
♦ 57. sattame kusalāti catubhūmakāpi kusalā dhammā kathitā. |
♦ 57. In the seventh, "kusalā" means "wholesome." Even wholesome things of the four planes are spoken of. |
sesaṃ chaṭṭhe vuttanayeneva veditabbaṃ. |
The rest should be understood in the same way as explained in the sixth. |
♦ 58. aṭṭhame yathayidaṃ, bhikkhave, pamādoti ettha, bhikkhaveti ālapanaṃ, yathā ayaṃ pamādoti attho. |
♦ 58. In the eighth, in "yathayidaṃ, bhikkhave, pamādo," "bhikkhave" is an address, meaning "just as this heedlessness." |
pamādoti pamajjanākāro. |
"Pamādo" means "the state of being heedless." |
vuttañhetaṃ — |
It has been said: |
♦ “tattha katamo pamādo? |
♦ "What is heedlessness? |
kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anadhiṭṭhānaṃ ananuyogo anāsevanā abhāvanā abahulīkammaṃ . |
In misconduct of body, speech, or mind, or in the five strands of sensual pleasure, the abandoning of the mind, the continued abandoning, the lack of diligent application in the cultivation of wholesome things, the lack of continuous application, the lack of sustained application, a slack attitude, the abandoning of resolve, the abandoning of the yoke, lack of determination, lack of application, lack of practice, lack of cultivation, lack of making much of. |
yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo”ti . |
That which is such heedlessness, a state of being heedless, a feeling of being heedless, this is called heedlessness." |
♦ uppannā ca kusalā dhammā parihāyantīti idaṃ jhānavipassanānaṃ vasena vuttaṃ. |
♦ "And arisen wholesome things decline." This is said in terms of jhāna and insight. |
maggaphalānaṃ pana sakiṃ uppannānaṃ puna parihānaṃ nāma natthi. |
But for the path and fruit, once they have arisen, there is no further decline. |
♦ 59. navame appamādo pamādassa paṭipakkhavasena vitthārato veditabbo. |
♦ 59. In the ninth, "appamādo" (heedfulness) should be understood in detail as the opposite of "pamādo" (heedlessness). |
♦ 60. dasame kosajjanti kusītabhāvo. |
♦ 60. In the tenth, "kosajjan" means "the state of being lazy." |
sesaṃ vuttanayamevāti. |
The rest is as explained. |
♦ accharāsaṅghātavaggavaṇṇanā. |
♦ Commentary on the Chapter on the Snap of the Fingers. |
♦ 7. vīriyārambhādivaggavaṇṇanā |
♦ 7. Description of the Chapter on the Beginning of Exertion, etc. |
♦ 61. sattamassa paṭhame vīriyārambhoti catukiccassa sammappadhānavīriyassa ārambho, āraddhapaggahitaparipuṇṇavīriyatāti attho. |
♦ 61. In the first (section) of the seventh (chapter), "beginning of exertion" means the beginning of the right effort which is the fourfold task, meaning the exertion that is initiated, grasped, and perfected. |
♦ 62. dutiye mahicchatāti mahālobho. |
♦ 62. In the second (section), "mahicchatā" means great greed. |
yaṃ sandhāya vuttaṃ — |
In reference to which it was said— |
♦ “tattha katamā mahicchatā? |
♦ "Therein, what is great greed? |
itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo. |
It is the desire for more, the dissatisfaction of one who is not content with robes, alms-food, dwellings, sick requisites, and medicines of any kind, or with the five strands of sensual pleasure. Such desire, longing, great greed, passion, intense passion, and intense passion of the mind— |
ayaṃ vuccati mahicchatā”ti . |
this is called great greed." |
♦ 63. tatiye appicchatāti alobho. |
♦ 63. In the third (section), "appicchatā" means absence of greed. |
appicchassāti anicchassa. |
"Appicchassa" means of one who is without desire. |
ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. |
Here, the expression seems incomplete, but the meaning is complete. |
na hi appamattikāya icchāya atthibhāvena so appicchoti vutto, icchāya pana abhāvena punappunaṃ āsevitassa alobhasseva bhāvena appicchoti vutto. |
For it is not said that he is "appiccha" due to the existence of a small desire, but rather, he is called "appiccha" due to the absence of desire and the repeated cultivation of non-greed. |
| ♦ Moreover, here, the distinctions of excessive desire (atricchatā), wicked desire (pāpicchatā), great desire (mahicchatā), and little desire (appicchatā) should be understood. | |
♦ apicettha atricchatā, pāpicchatā, mahicchatā appicchatāti ayaṃ bhedo veditabbo. |
Among these, the longing for the gains of others, being unsatisfied with one's own gains, is called **atricchatā**. One who is endowed with this, even if well-cooked cakes are placed in their own bowl, they seem uncooked and small, but when the same cakes are placed in another's bowl, they seem well-cooked and large. |
tattha sakalābhe atittassa paralābhe patthanā atricchatā nāma, yāya samannāgatassa ekabhājane pakkapūvepi attano patte patite na supakko viya khuddako ca viya khāyati, sveva pana parassa patte pakkhitto supakko viya mahanto viya ca khāyati. |
However, **pāpicchatā** is the presumption of non-existent qualities and immoderation in receiving. This is mentioned in the Abhidhamma in ways such as: "Here, some faithless person desires to be known by people as faithful." A person endowed with this stands in hypocrisy. |
asantaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā pāpicchatā nāma, sā “idhekacco assaddho samāno saddhoti maṃ jano jānātū”tiādinā nayena abhidhamme āgatāyeva, tāya samannāgato puggalo kohaññe patiṭṭhāti. |
However, **mahicchatā** is the presumption of existing qualities and immoderation in receiving. This is also mentioned in ways such as: "Here, some faithful person desires to be known by people as faithful; a virtuous person desires to be known by people as virtuous." |
santaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā mahicchatā nāma, sāpi “idhekacco saddho samāno saddhoti maṃ jano jānātūti icchati, sīlavā samāno sīlavāti maṃ jano jānātū”ti iminā nayena āgatāyeva. |
A person endowed with this is difficult to satisfy; even his own mother who has given birth to him cannot grasp his mind. |
tāya samannāgato puggalo dussantappayo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. |
Therefore it is said— |
tenetaṃ vuccati — |
|
♦ “aggikkhandho samuddo ca, mahiccho cāpi puggalo. |
♦ "A blazing fire, an ocean, and also a person with great greed. |
♦ sakaṭena paccaye dentu, tayopete atappayā”ti. |
♦ Though they give provisions by the cartload, these three are insatiable." |
♦ santaguṇanigūhanatā pana paṭiggahaṇe ca mattaññutā appicchatā nāma, tāya samannāgato puggalo attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno “saddhoti maṃ jano jānātū”ti na icchati. |
♦ However, **appicchatā** is the concealment of existing qualities and moderation in receiving. A person endowed with this, desiring to conceal even existing qualities in themselves, being faithful, does not desire that people should know him as "faithful." |
sīlavā, pavivitto, bahussuto, āraddhavīriyo, samādhisampanno, paññavā, khīṇāsavo samāno “khīṇāsavoti maṃ jano jānātū”ti na icchati seyyathāpi majjhantikatthero. |
Being virtuous, secluded, learned, diligent, endowed with concentration, wise, and with defilements destroyed, he does not desire that people should know him as "one whose defilements are destroyed," like the elder Majjhantika. |
♦ thero kira mahākhīṇāsavo ahosi, pattacīvaraṃ panassa pādamattameva agghati. |
♦ It is said that the elder was indeed one whose defilements were greatly destroyed, but his bowl and robe were worth only a foot. |
so asokassa dhammarañño vihāramahadivase saṅghatthero ahosi. |
He was the Sangha-thera on the day of King Asoka's great monastery festival. |
athassa atilūkhabhāvaṃ disvā manussā, “bhante, thokaṃ bahi hothā”ti āhaṃsu. |
Seeing his extreme asceticism, people said, "Venerable sir, please stay out for a little while." |
thero “mādise khīṇāsave rañño saṅgahaṃ akaronte añño ko karissatī”ti pathaviyaṃ nimujjitvā saṅghattherassa ukkhittapiṇḍaṃ gaṇhantoyeva ummujji. |
The elder said, "Who else will make an offering to the king to such a one whose defilements are destroyed as myself?" And he submerged himself in the earth, and emerged holding the alms-food offered to the Sangha-thera. |
evaṃ khīṇāsavo samāno “khīṇāsavoti maṃ jano jānātū”ti na icchati. |
Thus, being one whose defilements were destroyed, he did not desire that people should know him as "one whose defilements are destroyed." |
evaṃ appiccho ca pana bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. |
And such a monk of little desire produces unarisen gain, makes arisen gain stable, and pleases the minds of donors. |
yathā yathā hi so attano appicchatāya appaṃ gaṇhāti, tathā tathā tassa vatte pasannā manussā bahū denti. |
For as he takes little due to his little desire, so do people, pleased with his conduct, give him much. |
♦ aparopi catubbidho appiccho — paccayāppiccho, dhutaṅgāppiccho, pariyattiappiccho, adhigamāppicchoti. |
♦ There is also another fourfold type of one with little desire: one with little desire regarding requisites, one with little desire regarding ascetic practices, one with little desire regarding learning, and one with little desire regarding attainment. |
tattha catūsu paccayesu appiccho paccayāppiccho nāma. |
Among these, one with little desire regarding the four requisites is called **paccayāppiccha**. |
so dāyakassa vasaṃ jānāti, deyyadhammassa vasaṃ jānāti, attano thāmaṃ jānāti. |
He knows the capacity of the donor, he knows the capacity of the offering, and he knows his own strength. |
yadi hi deyyadhammo bahu hoti, dāyako appamattakaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. |
If the offering is abundant and the donor wishes to give a small amount, he takes little according to the donor's capacity. |
deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. |
If the offering is small and the donor wishes to give much, he takes little according to the nature of the offering. |
deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhāti. |
If both the offering is abundant and the donor wishes to give much, he takes only a moderate amount, knowing his own strength. |
♦ dhutaṅgasamādānassa attani atthibhāvaṃ najānāpetukāmo dhutaṅgāppiccho nāma. |
♦ One who does not wish to make known the existence of the ascetic practice he observes is called **dhutaṅgāppiccha**. |
tassa vibhāvanatthaṃ imāni vatthūni — sosānikamahākumāratthero kira saṭṭhi vassāni susāne vasi, añño ekabhikkhupi na aññāsi. |
These stories are for its elucidation: It is said that the elder Sosānikamahākumāra lived in a cemetery for sixty years, and no other monk knew about it. |
tenevāha — |
Therefore it was said— |
♦ “susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ. |
♦ "For sixty years I lived in the cemetery, uninterrupted. |
♦ dutiyo maṃ na jāneyya, aho sosānikuttamo”ti. |
♦ No second person would know me; oh, excellent cemetery dweller!" |
♦ cetiyapabbate dve bhātikattherā vasiṃsu. |
♦ On Cetiyapabbata, two brother elders lived. |
kaniṭṭho upaṭṭhākena pesitaṃ ucchukhaṇḍikaṃ gahetvā jeṭṭhassa santikaṃ agamāsi “paribhogaṃ, bhante, karothā”ti. |
The younger one took a piece of sugarcane sent by a lay attendant and went to the elder brother, saying, "Venerable sir, please partake." |
therassa ca bhattakiccaṃ katvā mukhavikkhālanakālo ahosi. |
It was the elder's time for mouth-washing after eating. |
so “alaṃ, āvuso”ti āha. |
He said, "Enough, friend." |
kacci, bhante, ekāsanikatthāti? |
Venerable sir, are you an 'one-sitting eater'? |
āharāvuso, ucchukhaṇḍikanti paññāsa vassāni ekāsaniko samānopi dhutaṅgaṃ nigūhamāno paribhogaṃ katvā mukhaṃ vikkhāletvā puna dhutaṅgaṃ adhiṭṭhāya gato. |
"Bring it, friend, the piece of sugarcane." Although he had been an "one-sitting eater" for fifty years, he concealed his ascetic practice, partook, washed his mouth, and then, having re-determined his ascetic practice, he left. |
♦ yo pana sāketatissatthero viya bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho nāma. |
♦ But one who, like the elder Sāketatissa, does not wish to make known his great learning is called **pariyattiappiccha**. |
thero kira “khaṇo natthīti uddesaparipucchāsu okāsaṃ akaronto kadā maraṇakkhaṇaṃ, bhante, labhissathā”ti codito gaṇaṃ vissajjetvā kaṇikāravālikasamuddavihāraṃ gato. |
It is said that the elder, being urged with the question, "When will you attain the moment of death, venerable sir?" by not making opportunity for questions and answers, saying, "There is no moment," dismissed the assembly and went to the Kanikāra-vālikā-samudda Vihāra. |
tattha antovassaṃ theranavamajjhimānaṃ upakāro hutvā mahāpavāraṇāya uposathadivase dhammakathāya janapadaṃ khobhetvā gato. |
There, during the rainy season, he was helpful to the elders, new monks, and middle-aged monks, and on the Uposatha day of the great Pavāraṇā, he disturbed the populace with a Dhamma talk and then departed. |
♦ yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho nāma tayo kulaputtā viya ghaṭīkārakumbhakāro viya ca. |
♦ But one who, being one of the Stream-enterers, etc., does not wish to make known his state as a Stream-enterer, etc., is called **adhigamappiccha**, like the three young men and like the potter Ghaṭīkāra. |
imasmiṃ panatthe laddhāsevanena balavālobhena samannāgato sekkhopi puthujjanopi appicchoti veditabbo. |
In this context, it should be understood that even a trainee (sekha) or an ordinary person (puthujjana) who is endowed with strong greed due to repeated indulgence is called "appiccha." |
♦ 64. catutthe asantuṭṭhitāti asantuṭṭhe puggale sevantassa bhajantassa payirupāsantassa uppanno asantosasaṅkhāto lobho. |
♦ 64. In the fourth (section), "asantuṭṭhitā" means the greed that arises in one who associates with, frequents, or attends upon a discontented person, which is characterized by discontent. |
♦ 65. pañcame santuṭṭhitāti santuṭṭhe puggale sevantassa bhajantassa payirupāsantassa uppanno alobhasaṅkhāto santoso. |
♦ 65. In the fifth (section), "santuṭṭhitā" means the contentment that arises in one who associates with, frequents, or attends upon a contented person, which is characterized by absence of greed. |
santuṭṭhassāti itarītarapaccayasantosena samannāgatassa. |
"Santuṭṭhassa" means of one who is endowed with contentment regarding ordinary requisites. |
so panesa santoso dvādasavidho hoti. |
This contentment is of twelve kinds. |
seyyathidaṃ — cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. |
Namely: contentment regarding robes, contentment with what is obtained, contentment with one's strength, and contentment with what is suitable — thus threefold. |
evaṃ piṇḍapātādīsu. |
Similarly for alms-food, etc. |
♦ tassāyaṃ pabhedasaṃvaṇṇanā — idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. |
♦ This is the detailed explanation of it: Here, a monk obtains a robe, whether beautiful or not. |
so teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti. |
He subsists on that and does not long for another; even if he receives it, he does not take it. |
ayamassa cīvare yathālābhasantoso. |
This is his contentment with what is obtained regarding robes. |
atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garuṃ cīvaraṃ pārupanto kilamati. |
But if he is naturally weak or afflicted by sickness and old age, he becomes weary wearing a heavy robe. |
so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. |
He exchanges it with a congenial monk and is still content even when subsisting on a light one. |
ayamassa cīvare yathābalasantoso. |
This is his contentment with his strength regarding robes. |
aparo paṇītapaccayalābhī hoti. |
Another obtains exquisite requisites. |
so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā “idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhānaṃ hotū”ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. |
Having obtained expensive robes, such as silk robes, or many robes, he gives them away, saying, "May this be for the elders, for those long ordained, for the learned, for the sick, for those with little gain," and then, having collected old robes or rags from garbage heaps, he makes a patched robe out of them and wears it, and he is still content. |
ayamassa cīvare yathāsāruppasantoso. |
This is his contentment with what is suitable regarding robes. |
♦ idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. |
♦ Here, a monk obtains alms-food, whether coarse or refined. He subsists on that and does not long for another; even if he receives it, he does not take it. |
ayamassa piṇḍapāte yathālābhasantoso. |
This is his contentment with what is obtained regarding alms-food. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti. |
But if he obtains alms-food that is unsuitable for his constitution or for his illness, which causes him discomfort when consumed, he gives it to a congenial monk, eats suitable food from the other's hand, and performs the duties of a recluse, and he is still content. |
ayamassa piṇḍapāte yathābalasantoso. |
This is his contentment with his strength regarding alms-food. |
aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati. |
Another obtains much exquisite alms-food. |
so taṃ cīvaraṃ viya theracirapabbajitabahussutāppalābhagilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. |
He gives it away like robes to the elders, to those long ordained, to the learned, to those with little gain, and to the sick, and then, having eaten their leftovers or having gone on an alms-round himself, he eats mixed food, and he is still content. |
ayamassa piṇḍapāte yathāsāruppasantoso. |
This is his contentment with what is suitable regarding alms-food. |
♦ idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na domanassaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. |
♦ Here, a monk obtains a dwelling, whether pleasing or unpleasing. He does not produce either joy or sorrow from it; he is content even with a grass mat obtained as is. |
ayamassa senāsane yathālābhasantoso. |
This is his contentment with what is obtained regarding dwellings. |
yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. |
But if he obtains a dwelling that is unsuitable for his constitution or for his illness, where he suffers discomfort while living, he gives it to a congenial monk and lives in a suitable dwelling belonging to the other, and he is still content. |
ayamassa senāsane yathābalasantoso. |
This is his contentment with his strength regarding dwellings. |
♦ aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati. |
♦ Another, being greatly meritorious, obtains many exquisite dwellings such as caves, pavilions, and storied houses. |
so tāni cīvarādīni viya theracirapabbajitabahussutāppalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. |
He gives them away like robes to the elders, to those long ordained, to the learned, to those with little gain, and to the sick, and lives wherever he can, and he is still content. |
ayamassa senāsane yathāsāruppasantoso. |
This is his contentment with what is suitable regarding dwellings. |
yopi “uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī”ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti. |
And even one who, reflecting that "an excellent dwelling is a place of heedlessness; sloth and torpor overcome one who sits there; and evil thoughts arise again in one who awakens from sleep," does not accept even such a dwelling when offered, but rejects it and lives in the open air or at the foot of a tree, he is still content. |
ayampissa senāsane yathāsāruppasantoso. |
This is also his contentment with what is suitable regarding dwellings. |
♦ idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. |
♦ Here, a monk obtains medicine, whether coarse or refined. He is content with what he obtains, does not long for another, and does not take it even if he receives it. |
ayamassa gilānapaccaye yathālābhasantoso. |
This is his contentment with what is obtained regarding sick requisites. |
yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. |
But if one who desires oil obtains treacle, he gives it to a congenial monk, takes oil from his hand, or seeks something else, and makes use of it as medicine, and he is still content. |
ayamassa gilānapaccaye yathābalasantoso. |
|
| This is his contentment with his strength regarding sick requisites. | |
♦ aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati. |
♦ Another, being greatly meritorious, obtains much exquisite medicine such as oil, honey, and treacle. |
so taṃ cīvaraṃ viya theracirapabbajitabahussutāppalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. |
He gives it away like robes to the elders, to those long ordained, to the learned, to those with little gain, and to the sick, and subsists on whatever they bring him, and he is still content. |
yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ — “gaṇhatha, bhante, yadicchakan”ti vuccamāno “sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharītakaṃ nāma buddhādīhi vaṇṇitan”ti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti. |
But one who, having placed urine-soaked haritaki in one bowl and the four sweet things (ghee, honey, sugar, and treacle) in another, and being told, "Venerable sir, take whatever you wish," reflects, "If my illness can be alleviated by any of these, then urine-soaked haritaki has been praised by the Buddhas and others," rejects the four sweet things and uses urine-soaked haritaki as medicine, and he is supremely content. |
ayamassa gilānapaccaye yathāsāruppasantoso. |
This is his contentment with what is suitable regarding sick requisites. |
imesaṃ pana paccekapaccayesu tiṇṇaṃ tiṇṇaṃ santosānaṃ yathāsāruppasantosova aggo. |
Among these contentments regarding individual requisites, the contentment with what is suitable is the best of the three. |
♦ 66-67. chaṭṭhasattamesu ayonisomanasikārayonisomanasikārā heṭṭhā vuttalakkhaṇāva. |
♦ 66-67. In the sixth and seventh (sections), the characteristics of "ayoniso manasikāra" (unwise attention) and "yoniso manasikāra" (wise attention) are as stated previously. |
sesamettha uttānatthamevāti. |
The rest here is self-evident. |
♦ 68. aṭṭhame asampajaññanti asampajānabhāvo, mohassetaṃ adhivacanaṃ. |
♦ 68. In the eighth (section), "asampajañña" means the state of not knowing comprehensively; this is a term for delusion. |
asampajānassāti ajānantassa sammuḷhassa. |
"Asampajānassa" means of one who does not know, who is deluded. |
♦ 69. navame sampajaññanti sampajānabhāvo, paññāyetaṃ nāmaṃ. |
♦ 69. In the ninth (section), "sampajañña" means the state of knowing comprehensively; this is a name for wisdom. |
sampajānassāti sampajānantassa. |
"Sampajānassa" means of one who knows comprehensively. |
♦ 70. dasame pāpamittatāti yassa pāpā lāmakā mittā, so pāpamitto. |
♦ 70. In the tenth (section), "pāpamittatā" (evil friendship) means one whose friends are evil and bad, he is an evil friend. |
pāpamittassa bhāvo pāpamittatā, tenākārena pavattānaṃ catunnaṃ khandhānamevetaṃ nāmaṃ. |
The state of being an evil friend is "pāpamittatā"; this is a name for the four aggregates that arise in such a manner. |
vuttampi cetaṃ — |
It has also been said— |
♦ “tattha katamā pāpamittatā? |
♦ "Therein, what is evil friendship? |
ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. |
Those individuals who are faithless, immoral, unlearned, stingy, and unwise. |
yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā. |
The association, frequenting, consorting, fellowship, devotion, intense devotion, and intimacy with them. |
ayaṃ vuccati pāpamittatā”ti . |
This is called evil friendship." |
| --- | |
♦ vīriyārambhādivaggavaṇṇanā. |
♦ Description of the chapter on the beginning of exertion, etc. |
| --- | |
♦ 8. kalyāṇamittatādivaggavaṇṇanā |
♦ 8. Description of the chapter on good friendship, etc. |
♦ 71. aṭṭhamassa paṭhame kalyāṇamittatāti kalyāṇā mittā assāti kalyāṇamitto, tassa bhāvo kalyāṇamittatā. |
♦ 71. In the first (section) of the eighth (chapter), "kalyāṇamittatā" (good friendship) means one whose friends are good, he is a good friend. The state of being a good friend is "kalyāṇamittatā." |
sesaṃ vuttapaṭipakkhanayena veditabbaṃ. |
The rest should be understood according to the opposite explanation given. |
♦ 72-73. dutiye anuyogoti yogo payogo. |
♦ 72-73. In the second (section), "anuyoga" means application, proper application. |
ananuyogoti ayogo appayogo. |
"Ananuyoga" means non-application, little application. |
anuyogāti anuyogena. |
"Anuyogā" means by application. |
ananuyogāti ananuyogena. |
"Ananuyogā" means by non-application. |
kusalānaṃ dhammānanti catubhūmakakusaladhammānaṃ. |
"Kusalānaṃ dhammānaṃ" means of wholesome states, which are the wholesome states belonging to the four planes (of existence). |
tatiyaṃ uttānatthameva. |
The third (section) is self-evident. |
♦ 74. catutthe bojjhaṅgāti bujjhanakasattassa aṅgabhūtā satta dhammā. |
♦ 74. In the fourth (section), "bojjhaṅga" means the seven factors that are constituents of an awakened being. |
yāya vā dhammasāmaggiyā so bujjhati, sammohaniddāto vā vuṭṭhāti, catusaccadhammaṃ vā sacchikaroti. |
Or, by means of which totality of Dhammas one awakens, or arises from the sleep of delusion, or realizes the four noble truths. |
tassā bodhiyā aṅgabhūtātipi bojjhaṅgā. |
They are also called "bojjhaṅga" because they are constituents of that awakening. |
“bojjhaṅgāti kenaṭṭhena bojjhaṅgā? |
"Bojjhaṅga: In what sense are they bojjhaṅga? |
bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā, bodhāya saṃvattantīti bojjhaṅgā”ti . |
They awaken, therefore they are bojjhaṅga; they comprehend, therefore they are bojjhaṅga; they fully awaken, therefore they are bojjhaṅga; they thoroughly awaken, therefore they are bojjhaṅga; they conduce to awakening, therefore they are bojjhaṅga." |
evaṃ panetaṃ padaṃ vibhattameva. |
Thus, this word has been analyzed. |
♦ 75. pañcame bhāvanāpāripūriṃ gacchantīti iminā padena bojjhaṅgānaṃ yāthāvasarasabhūmi nāma kathitā . |
♦ 75. In the fifth (section), by the phrase "bhāvanāpāripūriṃ gacchanti" (reach the perfection of development), the true nature and scope of the factors of awakening have been stated. |
sā panesā catubbidhā hoti — vipassanā, vipassanāpādakajjhānaṃ, maggo, phalanti. |
This (perfection of development) is of four kinds: insight (vipassanā), jhana based on insight (vipassanāpādakajjhāna), the path (magga), and the fruition (phala). |
tattha vipassanāya uppajjanakāle bojjhaṅgā kāmāvacarā honti, vipassanāpādakajjhānamhi uppajjanakāle rūpāvacarārūpāvacarā, maggaphalesu uppajjanakāle lokuttarā. |
Among these, when insight arises, the factors of awakening are of the sensual sphere; when jhana based on insight arises, they are of the fine-material sphere and the immaterial sphere; and when the path and fruition arise, they are supramundane. |
iti imasmiṃ sutte bojjhaṅgā catubhūmakā kathitā. |
Thus, in this sutta, the factors of awakening are spoken of as belonging to the four planes (of existence). |
♦ 76. chaṭṭhassa aṭṭhuppattiko nikkhepo. |
♦ 76. The sixth (section) is a narrative exposition. |
aṭṭhuppattiyaṃ hetaṃ nikkhittaṃ, sambahulā kira bhikkhū dhammasabhāyaṃ sannisinnā. |
It is said that many monks were gathered in the Dhamma hall. |
tesaṃ antare bandhulamallasenāpatiṃ ārabbha ayaṃ kathā udapādi, “āvuso, asukaṃ nāma kulaṃ pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhaṃ jātan”ti. |
Among them, a discussion arose concerning General Bandhula Malla: "Friends, such-and-such a family, which was formerly rich in relatives and supporters, has now become poor in relatives and supporters." |
atha bhagavā tesaṃ cittācāraṃ ñatvā “mayi gate mahatī desanā bhavissatī”ti ñatvā gandhakuṭito nikkhamma dhammasabhāyaṃ paññattavarabuddhāsane nisīditvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti āha. |
Then the Blessed One, knowing their thoughts, and knowing that "a great discourse will take place when I go," emerged from the Perfumed Chamber and sat on the prepared excellent Buddha-seat in the Dhamma hall. He said, "Monks, what is the topic of discussion you are gathered for now?" |
bhagavā aññā gāmanigamādikathā natthi, asukaṃ nāma kulaṃ pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhaṃ jātanti vadantā nisinnamhāti. |
Blessed One, there is no other village or town talk. We are seated here saying that such-and-such a family, which was formerly rich in relatives and supporters, has now become poor in relatives and supporters. |
satthā imissā aṭṭhuppattiyā appamattikā esā, bhikkhave, parihānīti idaṃ suttaṃ ārabhi. |
The Teacher, on account of this occasion, began this sutta, saying, "This, monks, is a small loss." |
♦ tattha appamattikāti parittā parittappamāṇā. |
♦ Therein, "appamattikā" means trifling, of trifling measure. |
etāya hi parihāniyā saggato vā maggato vā parihāni nāma natthi, diṭṭhadhammikaparihānimattameva etanti āha. |
For, by this loss, there is no loss of heaven or the path; it is merely a loss in this present life, so he said. |
etaṃ patikiṭṭhanti etaṃ pacchimaṃ etaṃ lāmakaṃ. |
"Etaṃ paṭikiṭṭhaṃ" means this is the lowest, this is the worst, this is base. |
yadidaṃ paññāparihānīti yā esā mama sāsane kammassakatapaññāya jhānapaññāya vipassanāpaññāya maggapaññāya phalapaññāya ca parihāni, esā pacchimā, esā lāmakā, esā chaḍḍanīyāti attho. |
"Yadidaṃ paññāparihānī" means that loss of wisdom—the wisdom of action, the wisdom of jhana, the wisdom of insight, the wisdom of the path, and the wisdom of fruition—in my dispensation, this is the lowest, this is the worst, this is to be rejected. |
♦ 77. sattamampi aṭṭhuppattiyameva kathitaṃ. |
♦ 77. The seventh (section) was also told in a narrative. |
dhammasabhāyaṃ kira nisinnesu bhikkhūsu ekacce evaṃ āhaṃsu — “asukaṃ nāma kulaṃ pubbe appañātikaṃ appapakkhaṃ ahosi, idāni taṃ bahuñātikaṃ bahupakkhaṃ jātan”ti. |
It is said that when the monks were seated in the Dhamma hall, some of them said, "Such-and-such a family was formerly poor in relatives and supporters, but now it has become rich in relatives and supporters." |
kaṃ sandhāya evamāhaṃsūti? |
Whom were they referring to when they said this? |
visākhaṃ upāsikaṃ vesālike ca licchavī. |
Visākhā the laywoman and the Licchavis of Vesāli. |
satthā tesaṃ cittācāraṃ ñatvā purimanayeneva āgantvā dhammāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchi. |
The Teacher, knowing their thoughts, came as before and, seated on the Dhamma seat, asked, "Monks, what is the topic of discussion you are gathered for now?" |
te yathābhūtaṃ kathayiṃsu. |
They related it as it truly was. |
satthā imissā aṭṭhuppattiyā imaṃ suttaṃ ārabhi. |
The Teacher began this sutta on account of this occasion. |
tattha appamattikāti taṃ sampattiṃ nissāya saggaṃ vā maggaṃ vā sampattānaṃ abhāvato parittā. |
Therein, "appamattikā" means trifling, due to the absence of those who have attained heaven or the path through that attainment. |
yadidaṃ paññāvuddhīti kammassakatapaññādīnaṃ vuddhi. |
"Yadidaṃ paññāvuddhī" means the growth of the wisdom of kamma and so on. |
tasmāti yasmā ñātīnaṃ vuddhi nāma diṭṭhadhammikamattā appā parittā, sā saggaṃ vā maggaṃ vā pāpetuṃ asamatthā, tasmā. |
"Tasmā" means therefore, because the growth of relatives is only of this present life, it is small, trifling, and incapable of leading to heaven or the path, therefore. |
paññāvuddhiyāti kammassakatādipaññāya vuddhiyā. |
"Paññāvuddhiyā" means by the growth of wisdom beginning with kamma-ownership. |
♦ 78. aṭṭhamampi aṭṭhuppattiyameva kathitaṃ. |
♦ 78. The eighth (section) was also told in a narrative. |
sambahulā kira bhikkhū dhammasabhāyaṃ sannisinnā mahādhanaseṭṭhiputtaṃ ārabbha “asukaṃ nāma kulaṃ pubbe mahābhogaṃ mahāhiraññasuvaṇṇaṃ ahosi, taṃ idāni appabhogaṃ jātan”ti kathayiṃsu. |
It is said that many monks, gathered in the Dhamma hall, spoke concerning the son of a great wealthy merchant: "Such-and-such a family was formerly of great wealth and much gold and silver, but now it has become of little wealth." |
satthā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ suttaṃ ārabhi. |
The Teacher, coming as before, heard their words and began this sutta. |
♦ 79. navamampi aṭṭhuppattiyameva vuttaṃ. |
♦ 79. The ninth (section) was also stated in a narrative. |
dhammasabhāyaṃ kira sannisinnā bhikkhū kākavaliyaseṭṭhiñca puṇṇaseṭṭhiñca ārabbha “asukaṃ nāma kulaṃ pubbe appabhogaṃ ahosi, taṃ idāni mahābhogaṃ jātan”ti kathayiṃsu. |
It is said that the monks gathered in the Dhamma hall spoke concerning Kāka-valiya the merchant and Puṇṇa the merchant: "Such-and-such a family was formerly of little wealth, but now it has become of great wealth." |
satthā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ suttaṃ ārabhi. |
The Teacher, coming as before, heard their words and began this sutta. |
sesaṃ imesu dvīsupi heṭṭhā vuttanayeneva veditabbaṃ. |
The rest in both of these should be understood according to the method stated previously. |
♦ 80. dasamampi aṭṭhuppattiyaṃ vuttaṃ. |
♦ 80. The tenth (section) was also stated in a narrative. |
dhammasabhāyaṃ kira bhikkhū kosalamahārājānaṃ ārabbha “asukaṃ nāma kulaṃ pubbe mahāyasaṃ mahāparivāraṃ ahosi, idāni appayasaṃ appaparivāraṃ jātan”ti kathayiṃsu. |
It is said that the monks gathered in the Dhamma hall spoke concerning the Kosala kings: "Such-and-such a family was formerly of great fame and a large retinue, but now it has become of little fame and a small retinue." |
bhagavā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ dhammadesanaṃ ārabhi. |
The Blessed One, coming as before, heard their words and began this Dhamma discourse. |
sesaṃ vuttanayeneva veditabbanti. |
The rest should be understood according to the method stated. |
| --- | |
♦ kalyāṇamittatādivaggavaṇṇanā. |
♦ Description of the chapter on good friendship, etc. |
| --- | |
♦ 9. pamādādivaggavaṇṇanā |
♦ 9. Description of the chapter on heedlessness, etc. |
♦ 81. navamassāpi paṭhamaṃ aṭṭhuppattiyameva kathitaṃ. |
♦ 81. The first (section) of the ninth (chapter) was also told in a narrative. |
sambahulā kira bhikkhū dhammasabhāyaṃ nisinnā kumbhaghosakaṃ ārabbha “asukaṃ nāma kulaṃ pubbe appayasaṃ appaparivāraṃ ahosi, idāni mahāyasaṃ mahāparivāraṃ jātan”ti kathayiṃsu. |
It is said that many monks, seated in the Dhamma hall, spoke concerning Kumbhaghosaka: "Such-and-such a family was formerly of little fame and a small retinue, but now it has become of great fame and a large retinue." |
satthā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ suttaṃ ārabhi. |
The Teacher, coming as before, heard their words and began this sutta. |
tassattho heṭṭhā vuttanayeneva veditabbo. |
Its meaning should be understood according to the method stated previously. |
♦ 82. dutiyādīsu mahato anatthāyāti mahantassa anatthassa atthāya. |
♦ 82. In the second (section) and so on, "mahato anatthāya" means for a great misfortune. |
sesamettha uttānamevāti. |
The rest here is self-evident. |
| --- | |
♦ pamādādivaggavaṇṇanā. |
♦ Description of the chapter on heedlessness, etc. |
| --- | |
♦ 10. dutiyapamādādivaggavaṇṇanā |
♦ 10. Description of the second chapter on heedlessness, etc. |
♦ 98. dasame ajjhattikanti niyakajjhattavasena ajjhattikaṃ. |
♦ 98. In the tenth (section), "ajjhattikaṃ" means internal, by way of one's own interiority. |
aṅganti kāraṇaṃ. |
"Aṅgaṃ" means cause. |
iti karitvāti evaṃ katvā. |
"Iti karitvā" means having done so. |
idaṃ vuttaṃ hoti — bhikkhave, ajjhattaṃ paccattaṃ attano santāne samuṭṭhitaṃ kāraṇanti katvā na aññaṃ ekaṃ kāraṇampi samanupassāmīti. |
This is what is meant: "Monks, I do not perceive any other single cause, having made it an internal, personal cause arisen in one's own continuity." |
♦ 110-114. bāhiranti ajjhattasantānato bahi bhavaṃ. |
♦ 110-114. "Bāhiraṃ" means external, existing outside one's internal continuity. |
saddhammassāti suddhammassa, sāsanassāti attho. |
"Saddhammassa" means of the true Dhamma, meaning of the Dispensation. |
sammosāyāti vināsāya. |
"Sammosāya" means for destruction. |
antaradhānāyāti apaññāṇatthāya. |
"Antaradhānāya" means for disappearance, for unintelligibility. |
♦ 115. ṭhitiyāti ciraṭṭhitatthaṃ. |
♦ 115. "Ṭhitiyā" means for its lasting. |
asammosāya anantaradhānāyāti vuttapaṭipakkhanayeneva veditabbaṃ. |
"Asammosāya anantaradhānāya" should be understood according to the opposite method stated. |
sesamettha catukkoṭike vuttanayameva. |
The rest here is the same method as stated in the fourfold division. |
♦ 130. ito paresu adhammaṃ dhammoti dīpentītiādīsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. |
♦ 130. In passages such as "they who show what is not Dhamma as Dhamma," in the way of the Suttantas, Dhamma is indeed the ten wholesome courses of action, and what is not Dhamma is the ten unwholesome courses of action. |
tathā cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; |
Likewise, the Dhamma consists of the thirty-seven factors of enlightenment, namely, the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. |
tayo satipaṭṭhānā tayo sammappadhānā tayo iddhipādā cha indriyāni cha balāni aṭṭha bojjhaṅgā navaṅgiko maggoti ca cattāro upādānā pañca nīvaraṇāni satta anusayā aṭṭha micchattāni ca ayaṃ adhammo. |
What is not Dhamma is the three foundations of mindfulness, the three right efforts, the three bases of psychic power, the six faculties, the six powers, the eight factors of enlightenment, and the nine-fold path; also the four attachments, the five hindrances, the seven latent tendencies, and the eight wrongnesses. |
♦ tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā “imaṃ adhammaṃ dhammoti karissāma, evaṃ amhākaṃ ācariyakulaṃ niyyānikaṃ bhavissati, mayaṃ ca loke pākaṭā bhavissāmā”ti taṃ adhammaṃ “dhammo ayan”ti kathayantā adhammaṃ dhammoti dīpenti nāma. |
♦ Among these, taking any one part of what is not Dhamma and saying, "We will make this non-Dhamma into Dhamma, thus our teaching lineage will be fruitful, and we will become well-known in the world," by declaring that non-Dhamma as "this is Dhamma," they are showing non-Dhamma as Dhamma. |
tatheva dhammakoṭṭhāsesu ekaṃ gahetvā “ayaṃ adhammo”ti kathentā dhammaṃ adhammoti dīpenti nāma. |
Similarly, taking a part of the Dhamma and saying, "This is non-Dhamma," they are showing Dhamma as non-Dhamma. |
vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kattabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kattabbaṃ kammaṃ adhammo nāma. |
However, in the way of the Vinaya, action that should be done by censuring and admonishing according to the confessed offense, with a real matter, is Dhamma. Action that should be done without censuring or admonishing, without confession, with an unreal matter, is non-Dhamma. |
♦ suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ apaṭisaṅkhāti ayaṃ avinayo nāma. |
♦ In the way of the Suttantas, the suppression of lust, the suppression of hatred, the suppression of delusion, restraint, abandonment, and reflection — this is called discipline (Vinaya). The non-suppression of lust, etc., non-restraint, non-abandonment, and non-reflection — this is called non-discipline (Avinaya). |
vinayapariyāyena vatthusampatti, ñattisampatti, anussāvanasampatti, sīmāsampatti, parisasampattīti ayaṃ vinayo nāma. |
In the way of the Vinaya, the perfection of the case, the perfection of the motion, the perfection of the announcement, the perfection of the boundary, the perfection of the assembly — this is called Vinaya. |
vatthuvipatti, ñattivipatti, anussāvanavipatti, sīmāvipatti parisavipattīti ayaṃ avinayo nāma. |
The imperfection of the case, the imperfection of the motion, the imperfection of the announcement, the imperfection of the boundary, the imperfection of the assembly — this is called Avinaya. |
♦ suttantapariyāyena cattāro satipaṭṭhānā cattāro sammappadhānā ... pe ... ariyo aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena; |
♦ In the way of the Suttantas, the four foundations of mindfulness, the four right efforts... and the Noble Eightfold Path—this was spoken and uttered by the Tathagata. |
tayo satipaṭṭhānā tayo sammappadhānā tayo iddhipādā cha indriyāni cha balāni aṭṭha bojjhaṅgā navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. |
The three foundations of mindfulness, the three right efforts, the three bases of psychic power, the six faculties, the six powers, the eight factors of enlightenment, and the nine-fold path—this was not spoken or uttered by the Tathagata. |
vinayapariyāyena cattāro pārājikā terasa saṅghādisesā dve aniyatā tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; |
In the way of the Vinaya, the four pārājikas, the thirteen saṅghādisesas, the two aniyatas, the thirty nissaggiyas pācittiyas—this was spoken and uttered by the Tathagata. |
tayo pārājikā cuddasa saṅghādisesā tayo aniyatā ekatiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena. |
The three pārājikas, the fourteen saṅghādisesas, the three aniyatas, the thirty-one nissaggiyas pācittiyas—this was not spoken or uttered by the Tathagata. |
♦ suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ mahākaruṇāsamāpattisamāpajjanaṃ buddhacakkhunā lokavolokanaṃ aṭṭhuppattivasena suttantadesanā jātakakathāti idaṃ āciṇṇaṃ, na devasikaṃ phalasamāpattisamāpajjanaṃ ... pe ... na jātakakathāti idaṃ anāciṇṇaṃ. |
♦ In the way of the Suttantas, daily entering into the attainment of fruition, entering into the attainment of great compassion, observing the world with the Buddha-eye, teaching Suttantas on the occasion of an incident, and Jātaka stories—these are accustomed practices. Not daily entering into the attainment of fruition... not Jātaka stories—these are unaccustomed practices. |
vinayapariyāyena nimantitassa vassāvāsaṃ vasitvā apaloketvā cārikāpakkamanaṃ pavāretvā cārikāpakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ, tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma. |
In the way of the Vinaya, having resided for the rainy season when invited, departing on tour after disrobing; departing on tour after having invited (the Sangha to point out faults); making initial greetings with arriving monks—these are accustomed practices. Not doing these accustomed practices is called unaccustomed practice. |
♦ suttantapariyāyena cattāro satipaṭṭhānā ... pe ... aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; |
♦ In the way of the Suttantas, the four foundations of mindfulness... the Noble Eightfold Path—this is called what has been laid down. |
tayo satipaṭṭhānā ... pe ... navaṅgiko maggoti idaṃ apaññattaṃ nāma. |
The three foundations of mindfulness... the nine-fold path—this is called what has not been laid down. |
vinayapariyāyena cattāro pārājikā ... pe ... tiṃsanissaggiyā pācittiyāti idaṃ paññattaṃ nāma; |
In the way of the Vinaya, the four pārājikas... the thirty nissaggiya pācittiyas—this is called what has been laid down. |
tayo pārājikā ... pe ... ekatiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma. |
The three pārājikas... the thirty-one nissaggiya pācittiyas—this is called what has not been laid down. |
♦ yaṃ panetaṃ sabbasuttānaṃ pariyosāne tecimaṃ saddhammaṃ antaradhāpentīti vuttaṃ, tattha pañca antaradhānāni nāma adhigamāntaradhānaṃ, paṭipattiantaradhānaṃ, pariyattiantaradhānaṃ, liṅgāntaradhānaṃ, dhātuantaradhānanti . |
♦ As for what is said at the end of all suttas, "they cause this true Dhamma to disappear," there are five disappearances: the disappearance of attainment, the disappearance of practice, the disappearance of learning, the disappearance of the characteristic signs (of the monastic order), and the disappearance of relics. |
tattha adhigamoti cattāro maggā, cattāri phalāni, catasso paṭisambhidā, tisso vijjā, cha abhiññāti. |
Among these, attainment means the four paths, the four fruitions, the four analytical knowledges, the three knowledges, and the six supernormal powers. |
so parihāyamāno paṭisambhidāto paṭṭhāya parihāyati. |
When it declines, it declines starting from the analytical knowledges. |
buddhānaṃ hi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti. |
For indeed, for a thousand years after the Buddha's Parinibbāna, it is possible to produce the analytical knowledges; after that, the six supernormal powers, then when those too cannot be produced, they produce the three knowledges. |
gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. |
As time passes, when those too cannot be produced, they become dry-visioned meditators. |
eteneva upāyena anāgāmino sakadāgāmino sotāpannāti. |
In the same way, non-returners, once-returners, and stream-enterers. |
tesu dharantesu adhigamo anantarahito nāma na hoti. |
As long as these endure, attainment is not said to have disappeared. |
pacchimakassa pana sotāpannassa jīvitakkhayena adhigamo antarahito nāma hoti. |
But with the death of the last stream-enterer, attainment is said to have disappeared. |
idaṃ adhigamāntaradhānaṃ nāma. |
This is called the disappearance of attainment. |
♦ paṭipattiantaradhānaṃ nāma jhānavipassanāmaggaphalāni nibbattetuṃ asakkontā catupārisuddhisīlamattaṃ rakkhanti. |
♦ The disappearance of practice means that when they cannot produce the jhānas, insights, paths, and fruitions, they maintain merely the fourfold purification of morality. |
gacchante gacchante kāle “sīlaṃ paripuṇṇaṃ katvā rakkhāma, padhānañca anuyuñjāma, na ca maggaṃ vā phalaṃ vā sacchikātuṃ sakkoma, natthi idāni ariyadhammapaṭivedho”ti vosānaṃ āpajjitvā kosajjabahulā aññamaññaṃ na codenti na sārenti akukkuccakā honti, tato paṭṭhāya khuddānukhuddakāni maddanti. |
As time passes, they become accustomed to slackness, saying, "We observe morality perfectly, and we practice striving, but we cannot realize the path or fruition; there is no penetration of the noble Dhamma now." They do not censure or admonish each other, and they become free from anxiety. From then on, they transgress minor and lesser precepts. |
gacchante gacchante kāle pācittiyathullaccayāni āpajjanti, tato garukāpattiṃ. |
As time passes, they commit pācittiya and thullaccaya offenses, and then grave offenses. |
pārājikamattameva tiṭṭhati. |
Only the pārājika offenses remain. |
cattāri pārājikāni rakkhantānaṃ bhikkhūnaṃ satepi sahassepi dharamāne paṭipatti anantarahitā nāma na hoti. |
Even if hundreds or thousands of monks observe the four pārājikas, practice is not said to have disappeared. |
pacchimakassa pana bhikkhuno sīlabhedena vā jīvitakkhayena vā antarahitā hotīti idaṃ paṭipattiantaradhānaṃ nāma. |
But when the last monk breaks his morality or dies, it is said to have disappeared. This is called the disappearance of practice. |
♦ pariyattīti tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷi. |
♦ Learning means the Tipiṭaka, the words of the Buddha, with its commentaries. |
yāva sā tiṭṭhati, tāva pariyatti paripuṇṇā nāma hoti. |
As long as it endures, learning is said to be complete. |
gacchante gacchante kāle rājayuvarājāno adhammikā honti, tesu adhammikesu rājāmaccādayo adhammikā honti, tato raṭṭhajanapadavāsinoti. |
As time passes, kings and crown princes become unrighteous. When they are unrighteous, royal officials and others become unrighteous, and then the inhabitants of the country and provinces. |
etesaṃ adhammikatāya devo na sammā vassati, tato sassāni na sampajjanti. |
Due to their unrighteousness, the rain does not fall properly, and therefore crops do not flourish. |
tesu asampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti, bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. |
When the crops do not flourish, those who provide requisites cannot give requisites to the community of monks, and the monks, suffering from lack of requisites, cannot gather their pupils. |
gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. |
As time passes, learning declines; they cannot retain it by meaning, they retain it only by the letter. |
tato gacchante gacchante kāle pāḷimpi sakalaṃ dhāretuṃ na sakkonti, paṭhamaṃ abhidhammapiṭakaṃ parihāyati. |
Then, as time passes, they cannot retain the entire letter either; first the Abhidhamma Piṭaka declines. |
parihāyamānaṃ matthakato paṭṭhāya parihāyati . |
When it declines, it declines from the top. |
paṭhamameva hi paṭṭhānamahāpakaraṇaṃ parihāyati, tasmiṃ parihīne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti. |
First, the Mahāpakaraṇa of Paṭṭhāna declines. When that declines, then Yamaka, Kathāvatthu, Puggalapaññatti, Dhātukathā, Vibhaṅga, Dhammasaṅgaṇi. |
♦ evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati. |
♦ Thus, when the Abhidhamma Piṭaka has declined, the Suttanta Piṭaka declines from the top. |
paṭhamañhi aṅguttaranikāyo parihāyati, tasmimpi paṭhamaṃ ekādasakanipāto, tato dasakanipāto ... pe ... tato ekakanipātoti. |
First, the Aṅguttara Nikāya declines, and in it, first the Ekādasakanipāta, then the Dasakanipāta... and then the Ekakanipāta. |
evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati. |
Thus, when the Aṅguttara has declined, the Saṃyutta Nikāya declines from the top. |
paṭhamaṃ hi mahāvaggo parihāyati, tato saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti. |
First, the Mahāvagga declines, then the Saḷāyatana Vagga, the Khandha Vagga, the Nidāna Vagga, the Sagāthā Vagga. |
evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati. |
Thus, when the Saṃyutta Nikāya has declined, the Majjhima Nikāya declines from the top. |
paṭhamaṃ hi uparipaṇṇāsako parihāyati, tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti. |
First, the Uparipaṇṇāsaka declines, then the Majjhimapaṇṇāsaka, then the Mūlapaṇṇāsaka. |
evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati. |
Thus, when the Majjhima Nikāya has declined, the Dīgha Nikāya declines from the top. |
paṭhamañhi pāthikavaggo parihāyati, tato mahāvaggo, tato sīlakkhandhavaggoti. |
First, the Pāthikavagga declines, then the Mahāvagga, then the Sīlakkhandhavagga. |
evaṃ dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. |
Thus, when the Dīgha Nikāya has declined, the Suttanta Piṭaka is said to have declined. |
vinayapiṭakena saddhiṃ jātakameva dhārenti. |
They retain only the Jātaka with the Vinaya Piṭaka. |
vinayapiṭakaṃ lajjinova dhārenti, lābhakāmā pana “suttante kathitepi sallakkhentā natthī”ti jātakameva dhārenti. |
Only those with shame retain the Vinaya Piṭaka, but those desirous of gain, thinking, "Even if the Suttantas are recited, no one pays attention," retain only the Jātaka. |
gacchante gacchante kāle jātakampi dhāretuṃ na sakkonti. |
As time passes, they cannot retain even the Jātaka. |
atha tesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati, tato paṭilomakkamena puṇṇakajātakaṃ, mahānāradajātakanti pariyosāne apaṇṇakajātakaṃ parihāyati. |
Then, first the Vessantara Jātaka declines, then in reverse order the Puṇṇaka Jātaka, the Mahānārada Jātaka, and finally the Apaṇṇaka Jātaka declines. |
evaṃ jātake parihīne vinayapiṭakameva dhārenti. |
Thus, when the Jātaka has declined, they retain only the Vinaya Piṭaka. |
♦ gacchante gacchante kāle vinayapiṭakampi matthakato paṭṭhāya parihāyati. |
♦ As time passes, even the Vinaya Piṭaka declines from the top. |
paṭhamañhi parivāro parihāyati, tato khandhako, bhikkhunīvibhaṅgo, mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti. |
First, the Parivāra declines, then the Khandhaka, the Bhikkhunī Vibhaṅga, the Mahā Vibhaṅga; in order, they retain only the Uposatha Khandhaka. |
tadāpi pariyatti antarahitā na hoti. |
Even then, learning has not disappeared. |
yāva pana manussesu cātuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. |
As long as even a four-lined verse remains among humans, learning has not disappeared. |
yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā “buddhehi kathitaṃ cātuppadikagāthaṃ jānanto imaṃ sahassaṃ gaṇhatū”ti nagare bheriṃ carāpetvā gaṇhanakaṃ alabhitvā “ekavāraṃ carāpite nāma suṇantāpi honti assuṇantāpī”ti yāvatatiyaṃ carāpetvā gaṇhanakaṃ alabhitvā rājapurisā taṃ sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyatti antarahitā nāma hoti. |
When a devout and faithful king, placing a thousand (coins) in a golden casket on an elephant's back, proclaims in the city with a drum, "Let him who knows a four-lined verse spoken by the Buddhas take this thousand," and finds no one to take it; and then proclaims it a second and a third time, saying, "When proclaimed once, some hear and some do not hear," and still finds no one to take it, and the royal servants bring that thousand-casket back to the royal palace, then learning is said to have disappeared. |
idaṃ pariyattiantaradhānaṃ nāma. |
This is called the disappearance of learning. |
♦ gacchante gacchante kāle cīvaraggahaṇaṃ pattaggahaṇaṃ sammiñjanapasāraṇaṃ ālokitavilokitaṃ na pāsādikaṃ hoti. |
♦ As time passes, the receiving of robes, the receiving of alms-bowls, the contraction and extension (of limbs), the looking forth and looking around become unpleasing. |
nigaṇṭhasamaṇā viya alābupattaṃ bhikkhū pattaṃ aggabāhāya pakkhipitvā ādāya vicaranti, ettāvatāpi liṅgaṃ anantarahitameva hoti. |
Like the naked ascetics who carry their gourds, monks will carry their alms-bowls, putting them on their forearms. Even then, the characteristic sign (of the monastic order) has not disappeared. |
gacchante gacchante pana kāle aggabāhato otāretvā hatthena vā sikkāya vā olambitvā vicaranti, cīvarampi rajanasāruppaṃ akatvā oṭṭhaṭṭhivaṇṇaṃ katvā vicaranti. |
But as time passes, they will take them down from their forearms and carry them by hand or by a string, letting them hang down. And they will wear robes that are not dyed properly, but are the color of a camel's lips. |
gacchante gacchante kāle rajanampi na hoti dasacchindanampi ovaṭṭikavijjhanampi, kappamattaṃ katvā vaḷañjenti. |
As time passes, there will be no dyeing, no cutting into ten pieces, no piercing for ornaments; they will use them simply, having made them into a mere measure. |
puna ovaṭṭikaṃ vijjhitvā kappaṃ na karonti. |
Then they will not pierce them for ornaments or make them into a measure. |
tato ubhayampi akatvā dasā chetvā paribbājakā viya caranti. |
Then, without doing either, they will cut off the fringes and wander about like wandering ascetics. |
gacchante gacchante kāle “ko iminā amhākaṃ attho”ti khuddakaṃ kāsāvakhaṇḍaṃ hatthe vā gīvāya vā bandhanti, kesesu vā allīyāpenti, dārabharaṇaṃ vā karontā kasitvā vapitvā jīvikaṃ kappetvā vicaranti. |
As time passes, thinking, "What is the use of this to us?", they will tie a small piece of saffron cloth to their hand or neck, or stick it in their hair, or, supporting a family, they will wander about earning a living by farming and sowing. |
tadā dakkhiṇaṃ dentā saṅghaṃ uddissa etesaṃ denti. |
At that time, when giving gifts, they will give to these, dedicating it to the Sangha. |
idaṃ sandhāya bhagavatā vuttaṃ — “bhavissanti kho, panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā, tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkheyyaṃ appameyyaṃ vadāmī”ti . |
Regarding this, the Blessed One said: "There will be, Ananda, in the future, clansmen with saffron-colored necks, immoral and evil, among whom, Ananda, people will give gifts dedicated to the Sangha. At that time, Ananda, I declare the gift given to the Sangha to be immeasurable and incalculable." |
tato gacchante kāle nānāvidhāni kammāni karontā “papañco esa, kiṃ iminā amhākan”ti kāsāvakhaṇḍaṃ chinditvā araññe khipanti. |
Then, as time passes, performing various kinds of actions, thinking, "This is a proliferation, what is the use of this to us?", they will cut off the piece of saffron cloth and throw it into the forest. |
etasmiṃ kāle liṅgaṃ antarahitaṃ nāma hoti. |
At that time, the characteristic sign is said to have disappeared. |
kassapadasabalassa kira kālato paṭṭhāya yonakānaṃ setavatthaṃ pārupitvā caraṇaṃ cārittaṃ jātanti. |
It is said that from the time of Kassapa, the Ten-Powered One, the custom of the Ionians wearing white clothes became a tradition. |
idaṃ liṅgāntaradhānaṃ nāma. |
This is called the disappearance of the characteristic signs. |
♦ dhātuantaradhānaṃ pana evaṃ veditabbaṃ — tīṇi parinibbānāni, kilesaparinibbānaṃ — khandhaparinibbānaṃ, dhātuparinibbānanti. |
♦ The disappearance of relics should be understood as follows: there are three types of Parinibbāna: the Parinibbāna of defilements, the Parinibbāna of aggregates, and the Parinibbāna of relics. |
tattha kilesaparinibbānaṃ bodhipallaṅke ahosi, khandhaparinibbānaṃ kusinārāyaṃ, dhātuparinibbānaṃ anāgate bhavissati. |
Of these, the Parinibbāna of defilements occurred at the foot of the Bodhi tree; the Parinibbāna of aggregates occurred in Kusinara; the Parinibbāna of relics will occur in the future. |
kathaṃ? tato tattha tattha sakkārasammānaṃ alabhamānā dhātuyo buddhānaṃ adhiṭṭhānabalena sakkārasammānalabhanakaṭṭhānaṃ gacchanti. |
How? Then, receiving no honor or veneration here and there, the relics, by the power of the Buddhas' determination, will go to places where they receive honor and veneration. |
gacchante gacchante kāle sabbaṭṭhānesu sakkārasammāno na hoti. |
As time passes, there will be no honor or veneration in all places. |
sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe sabbā dhātuyo sannipatitvā mahācetiyaṃ, tato nāgadīpe rājāyatanacetiyaṃ, tato bodhipallaṅkaṃ gamissanti. |
Indeed, at the time of the decline of the Dispensation, in this island of Tambapaṇṇī, all the relics will gather at the Mahācetiya, then from there to the Rājāyatana Cetiya in Nāgadīpa, and then to the Bodhipallaṅka. |
nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti. |
From the Nāga realm, from the deva world, and from the Brahmā world, the relics will all go to the Mahābodhimaṇḍa. |
sāsapamattāpi dhātu antarā na nassissati. |
Not even a mustard-seed sized relic will perish along the way. |
sabbā dhātuyo mahābodhimaṇḍe sannipatitvā buddharūpaṃ gahetvā bodhimaṇḍe pallaṅkena nisinnabuddhasarīrasiriṃ dassenti. |
All the relics will gather at the Mahābodhimaṇḍa, assume the form of the Buddha, and display the splendor of the Buddha's body seated in cross-legged posture at the Bodhimaṇḍa. |
dvattiṃsa mahāpurisalakkhaṇāni asīti anubyañjanāni byāmappabhāti sabbaṃ paripuṇṇameva hoti. |
The thirty-two major marks of a Great Man, the eighty minor marks, the fathom-long aura—everything will be complete. |
tato yamakapāṭihāriyadivase viya pāṭihāriyaṃ katvā dassenti. |
Then, like on the day of the Twin Miracle, they will perform a miracle and display it. |
tadā manussabhūtasatto nāma tattha gato natthi, dasasahassacakkavāḷe pana devatā sabbāva sannipatitvā “ajja dasabalo parinibbāyati, itodāni paṭṭhāya andhakāraṃ bhavissatī”ti paridevanti. |
At that time, no human being will have gone there, but the devas in the ten-thousand-world system will all gather and lament, "Today the Ten-Powered One attains Parinibbāna; from now on there will be darkness!" |
atha dhātusarīrato tejo samuṭṭhāya taṃ sarīraṃ apaṇṇattikabhāvaṃ gameti. |
Then, light will arise from the relic body and cause that body to become unmanifest. |
dhātusarīrato samuṭṭhitā jālā yāva brahmalokā uggacchissati, sāsapamattāya sesāyapi dhātuyā sati ekajālāva bhavissati. |
The flames arising from the relic body will ascend as far as the Brahmā world; even if there is only a mustard-seed sized relic remaining, there will be a single flame. |
dhātūsu pariyādānaṃ gatāsu pacchijjissati. |
When the relics are exhausted, it will cease. |
evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātuyo antaradhāyanti. |
Thus, displaying such great power, the relics will disappear. |
tadā sannipatitā devasaṅghā buddhānaṃ parinibbutadivase viya dibbagandhamālātūriyādīhi sakkāraṃ katvā tikkhattuṃ padakkhiṇaṃ katvā vanditvā “anāgate uppajjanakaṃ buddhaṃ passituṃ labhissāma bhagavā”ti vatvā sakasakaṭṭhānameva gacchanti. |
At that time, the assembled devas, like on the day of the Buddha's Parinibbāna, will pay homage with divine perfumes, garlands, and music, and after circumambulating three times and prostrating, they will say, "May we be able to see the Buddha who will arise in the future, Blessed One!" and then return to their respective places. |
idaṃ dhātuantaradhānaṃ nāma. |
This is called the disappearance of relics. |
♦ imassa pañcavidhassa antaradhānassa pariyattiantaradhānameva mūlaṃ. |
♦ The root of this five-fold disappearance is the disappearance of learning. |
pariyattiyā hi antarahitāya paṭipatti antaradhāyati, pariyattiyā ṭhitāya paṭipatti patiṭṭhāti. |
For when learning disappears, practice disappears, and when learning stands, practice is established. |
teneva imasmiṃ dīpe caṇḍālatissamahābhaye sakko devarājā mahāuḷumpaṃ māpetvā bhikkhūnaṃ ārocāpesi “mahantaṃ bhayaṃ bhavissati, na sammā devo vassissati, bhikkhū paccayehi kilamantā pariyattiṃ sandhāretuṃ na sakkhissanti, paratīraṃ gantvā ayyehi jīvitaṃ rakkhituṃ vaṭṭati. |
Therefore, during the great fear of the Caṇḍāla Tissa in this island, Sakka, the king of devas, built a large raft and announced to the monks: "There will be great danger, the devas will not rain properly, the monks, suffering from lack of requisites, will not be able to maintain learning. It is proper for the noble ones to go to the other shore and save their lives. |
imaṃ mahāuḷumpaṃ āruyha gacchatha, bhante. |
Please, venerable sirs, embark on this great raft and go. |
yesaṃ ettha nisajjaṭṭhānaṃ nappahoti, te kaṭṭhakhaṇḍepi uraṃ ṭhapetvā gacchantu, sabbesampi bhayaṃ na bhavissatī”ti. |
If there is not enough seating for everyone, let them put their chest on a piece of wood and go. No one will be in danger." |
tadā samuddatīraṃ patvā saṭṭhi bhikkhū katikaṃ katvā “amhākaṃ ettha gamanakiccaṃ natthi, mayaṃ idheva hutvā tepiṭakaṃ rakkhissāmā”ti tato nivattitvā dakkhiṇamalayajanapadaṃ gantvā kandamūlapaṇṇehi jīvikaṃ kappentā vasiṃsu. |
At that time, reaching the seashore, sixty monks made an agreement: "There is no need for us to go there. We will stay here and preserve the Tipiṭaka." Turning back from there, they went to the southern Malayadesa and lived by eating roots, tubers, and leaves. |
kāye vahante nisīditvā sajjhāyaṃ karonti, avahante vālikaṃ ussāretvā parivāretvā sīsāni ekaṭṭhāne katvā pariyattiṃ sammasanti. |
When their bodies could move, they sat down and recited; when they could not, they piled up sand and surrounded themselves with it, putting their heads together in one place and rehearsing learning. |
iminā niyāmena dvādasa saṃvaccharāni sāṭṭhakathaṃ tepiṭakaṃ paripuṇṇaṃ katvā dhārayiṃsu. |
In this way, for twelve years, they preserved the complete Tipiṭaka with commentaries, without losing a single letter or syllable. |
♦ bhaye vūpasante sattasatā bhikkhū attano gataṭṭhāne sāṭṭhakathe tepiṭake ekakkharampi ekabyañjanampi anāsetvā imameva dīpamāgamma kallagāmajanapade maṇḍalārāmavihāraṃ pavisiṃsu. |
♦ When the danger subsided, seven hundred monks, without losing a single letter or syllable of the Tipiṭaka with commentaries in the place where they had gone, returned to this island and entered the Maṇḍalārāma monastery in the Kallagāma district. |
therānaṃ āgamanappavattiṃ sutvā imasmiṃ dīpe ohīnā saṭṭhi bhikkhū “there passissāmā”ti gantvā therehi saddhiṃ tepiṭakaṃ sodhentā ekakkharampi ekabyañjanampi asamentaṃ nāma na passiṃsu. |
Hearing the news of the elders' return, the sixty monks who had remained on this island went to see the elders and, examining the Tipiṭaka with them, found not a single letter or syllable that disagreed. |
tasmiṃ ṭhāne therānaṃ ayaṃ kathā udapādi “pariyatti nu kho sāsanassa mūlaṃ, udāhu paṭipattī”ti. |
At that place, this discussion arose among the elders: "Is learning the root of the Dispensation, or is practice?" |
paṃsukūlikattherā “paṭipattimūlan”ti āhaṃsu, dhammakathikā “pariyattī”ti . |
The refuse-rag-wearing elders said, "Practice is the root." The Dhamma-speakers said, "Learning." |
atha ne therā “tumhākaṃ dvinnampi janānaṃ vacanamatteneva na karoma, jinabhāsitaṃ suttaṃ āharathā”ti āhaṃsu. |
Then the elders said to them, "We do not accept the words of both of you alone; bring a Sutta spoken by the Victor." |
suttaṃ āharituṃ na bhāroti “ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti . |
It is not difficult to bring a Sutta, so they brought the Sutta: "And if, Subhadda, these monks live rightly, the world would not be empty of Arahants." |
paṭipattimūlakaṃ, mahārāja, satthusāsanaṃ paṭipattisārakaṃ. |
The teaching of the Master, great king, has practice as its root, practice as its essence. It stands as long as practice endures. |
paṭipattiyā dharantāya tiṭṭhatī”ti suttaṃ āhariṃsu. |
Hearing this Sutta, the Dhamma-speakers brought this Sutta to establish their own view: |
imaṃ suttaṃ sutvā dhammakathikā attano vādaṭhapanatthāya imaṃ suttaṃ āhariṃsu — |
|
♦ “yāva tiṭṭhanti suttantā, vinayo yāva dippati. |
♦ "As long as the Suttantas stand, as long as the Vinaya shines, |
♦ tāva dakkhanti ālokaṃ, sūriye abbhuṭṭhite yathā. |
♦ So long will they see light, just as when the sun has risen. |
♦ “suttantesu asantesu, pamuṭṭhe vinayamhi ca. |
♦ "When the Suttantas are gone, and the Vinaya is forgotten, |
♦ tamo bhavissati loke, sūriye atthaṅgate yathā. |
♦ Darkness will be in the world, just as when the sun has set. |
♦ “suttante rakkhite sante, paṭipatti hoti rakkhitā. |
♦ "When the Suttantas are guarded, practice is guarded. |
♦ paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatī”ti. |
♦ A wise one, firm in practice, does not fall from security." |
♦ imasmiṃ sutte āhaṭe paṃsukūlikattherā tuṇhī ahesuṃ, dhammakathikattherānaṃyeva vacanaṃ purato ahosi. |
♦ When this Sutta was brought forth, the refuse-rag-wearing elders remained silent, and the words of the Dhamma-speaking elders prevailed. |
yathā hi gavasatassa vā gavasahassassa vā antare paveṇipālikāya dhenuyā asati so vaṃso sā paveṇi na ghaṭīyati, evamevaṃ āraddhavipassakānaṃ bhikkhūnaṃ satepi sahassepi saṃvijjamāne pariyattiyā asati ariyamaggapaṭivedho nāma na hoti. |
For just as in a hundred or a thousand cows, if there is no mother cow with a continuous lineage, that lineage is not established, so too, even if hundreds or thousands of monks who have begun insight meditation are present, if there is no learning, there is no penetration of the Noble Path. |
yathā ca nidhikumbhiyā jānanatthāya pāsāṇapiṭṭhe akkharesu ṭhapitesu yāva akkharāni dharanti, tāva nidhikumbhi naṭṭhā nāma na hoti. |
And just as when letters are placed on a stone tablet for the purpose of knowing a treasure jar, as long as the letters endure, the treasure jar is not considered lost. |
evamevaṃ pariyattiyā dharamānāya sāsanaṃ antarahitaṃ nāma na hotīti. |
So too, as long as learning endures, the Dispensation is not considered to have disappeared. |
♦ dutiyapamādādivaggavaṇṇanā. |
♦ Second commentary on the section on heedlessness, etc. |
♦ 11. adhammavaggavaṇṇanā |
♦ 11. Commentary on the section on non-Dhamma |
♦ 140. ekādasame vagge adhammaṃ adhammotiādīni vuttanayeneva veditabbāni. |
♦ 140. In the eleventh section, "non-Dhamma as non-Dhamma" and so on, should be understood in the way already explained. |
sesamettha uttānamevāti. |
The rest here is clear. |
♦ adhammavaggavaṇṇanā. |
♦ Commentary on the section on non-Dhamma. |
♦ 12. anāpattivaggavaṇṇanā |
♦ 12. Commentary on the section on blamelessness |
♦ 150. dvādasame pana anāpattiṃ āpattītiādīsu “anāpatti ajānantassa atheyyacittassa namaraṇādhippāyassa anullapanādhippāyassa namocanādhippāyassā”ti tattha tattha vuttā anāpatti anāpatti nāma, “jānantassa theyyacittassā”tiādinā nayena vuttā āpatti āpatti nāma, pañcāpattikkhandhā lahukāpatti nāma, dve āpattikkhandhā garukāpatti nāma. |
♦ 150. In the twelfth section, in "blamelessness as blamelessness" and so on, "blamelessness for one who does not know, whose intention is not to steal, whose intention is not to kill, whose intention is not to flatter, whose intention is not to release" and so on, as stated in various places, is blamelessness. "Offense for one who knows, whose intention is to steal" and so on, is offense. The five categories of offenses are light offenses. The two categories of offenses are grave offenses. |
dve āpattikkhandhā duṭṭhullāpatti nāma, pañcāpattikkhandhā aduṭṭhullāpatti nāma. |
The two categories of offenses are serious offenses, the five categories of offenses are not serious offenses. |
cha āpattikkhandhā sāvasesāpatti nāma, eko pārājikāpattikkhandho anavasesāpatti nāma. |
The six categories of offenses are offenses with a remainder, the one category of pārājika offense is an offense without a remainder. |
sappaṭikammāpatti nāma sāvasesāpattiyeva, appaṭikammāpatti nāma anavasesāpattiyeva. |
An offense that can be remedied is an offense with a remainder, an offense that cannot be remedied is an offense without a remainder. |
sesaṃ sabbattha uttānamevāti. |
Everything else is clear throughout. |
♦ anāpattivaggavaṇṇanā. |
♦ Commentary on the section on blamelessness. |
♦ 13. ekapuggalavaggavaṇṇanā |
♦ 13. Commentary on the section on a single person |
♦ 170. ekapuggalavaggassa paṭhame ekapuggaloti eko puggalo. |
♦ 170. In the first part of the section on a single person, "eka puggalo" means a single person. |
ettha ekoti dutiyādipaṭikkhepattho gaṇanaparicchedo. |
Here, "eka" (single) is for the purpose of excluding others (two, etc.), a numerical distinction. |
puggaloti sammutikathā, na paramatthakathā. |
"Puggala" (person) is conventional speech, not ultimate truth. |
buddhassa hi bhagavato duvidhā desanā — sammutidesanā, paramatthadesanā cāti. |
For the Blessed Buddha's teaching is twofold: conventional teaching and ultimate teaching. |
tattha “puggalo satto itthī puriso khattiyo brāhmaṇo devo māro”ti evarūpā sammutidesanā, “aniccaṃ dukkhaṃ anattā khandhā dhātū āyatanāni satipaṭṭhānā”ti evarūpā paramatthadesanā. |
Of these, "person, being, woman, man, kshatriya, brahmin, deva, Mara" are examples of conventional teaching. "Impermanent, suffering, non-self, aggregates, elements, sense bases, foundations of mindfulness" are examples of ultimate teaching. |
tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesaṃ adhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. |
Among these, the Blessed One teaches conventional teaching to those who are capable of understanding the meaning, abandoning delusion, and attaining distinction by hearing the teaching conventionally. |
ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti. |
But to those who are capable of understanding the meaning, abandoning delusion, and attaining distinction by hearing the teaching ultimately, He teaches ultimate teaching. |
♦ tatrāyaṃ upamā — yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. |
♦ Here is an analogy: just as a teacher skilled in the languages of the land, explaining the meaning of the three Vedas, explains in Damila language to those who understand the meaning when spoken in Damila language. |
ye andhabhāsādīsu aññatarāya bhāsāya, tesaṃ tāya tāya bhāsāya. |
To those who understand in any other language like Andhra language, he explains in that respective language. |
evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. |
Thus, those pupils, having a clever and eloquent teacher, quickly learn the craft. |
tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsākosallamiva sammutiparamatthakosallaṃ, nānādesabhāsā māṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyasattā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. |
Here, the Buddha, the Blessed One, is like the teacher; the three Piṭakas, being in a state to be taught, are like the three Vedas; skill in conventional and ultimate truth is like skill in the languages of the land; sentient beings capable of understanding conventionally and ultimately are like pupils of various languages of the land; the Blessed One's teaching in conventional and ultimate terms should be understood as like the teacher's explanation in Damila language, etc. |
āha cettha — |
It is also said here: |
♦ “duve saccāni akkhāsi, sambuddho vadataṃ varo. |
♦ "Two truths did the Fully Enlightened One, the best of speakers, declare: |
♦ sammutiṃ paramatthañca, tatiyaṃ nupalabbhati. |
♦ The conventional and the ultimate; a third is not found. |
♦ “saṅketavacanaṃ saccaṃ, lokasammutikāraṇā. |
♦ "Conventional speech is truth, based on worldly convention. |
♦ paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā. |
♦ Ultimate speech is truth, based on the reality of phenomena. |
♦ “tasmā vohārakusalassa, lokanāthassa satthuno. |
♦ "Therefore, for the Master, the Lord of the world, skilled in conventions, |
♦ sammutiṃ voharantassa, musāvādo na jāyatī”ti. |
♦ When speaking conventionally, no falsehood arises." |
♦ apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti — hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcāti. |
♦ Furthermore, the Blessed One speaks of a "person" for eight reasons: to explain shame and moral dread, to explain kamma as one's own, to explain individual effort, to explain immediate retribution, to explain the divine abodes, to explain past lives, to explain the purification of offerings, and to not abandon worldly convention. |
“khandhadhātuāyatanāni hiriyanti ottappantī”ti hi vutte mahājano na jānāti, sammohamāpajjati, paṭisattu hoti “kimidaṃ khandhadhātuāyatanāni hiriyanti ottappanti nāmā”ti? |
For if it were said, "the aggregates feel shame and moral dread, the elements, the sense bases," the multitude would not understand, would fall into confusion, and would be opposed, thinking, "What are these aggregates, elements, and sense bases that feel shame and moral dread?" |
“itthī hiriyati ottappati, puriso khattiyo brāhmaṇo devo māro”ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. |
But when it is said, "a woman feels shame and moral dread, a man, a kshatriya, a brahmin, a deva, Mara," they understand, do not fall into confusion, and are not opposed. |
tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain shame and moral dread. |
♦ “khandhā kammassakā, dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ The same applies when it is said, "the aggregates have kamma as their own, the elements, the sense bases." |
tasmā bhagavā kammassakatādīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain kamma as one's own. |
♦ “veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī”ti vuttepi eseva nayo. |
♦ The same applies when it is said, "the great monasteries like Veḷuvana were built by the aggregates, by the elements, by the sense bases." |
tasmā bhagavā paccattapurisakāradīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain individual effort. |
♦ “khandhā mātaraṃ jīvitā voropenti, pitaraṃ, arahantaṃ, ruhiruppādakammaṃ, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ The same applies when it is said, "the aggregates deprive their mother of life, their father, an Arahant, commit the deed of causing blood to flow, commit the deed of causing a schism in the Sangha, the elements, the sense bases." |
tasmā bhagavā ānantariyadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain immediate retribution. |
♦ “khandhā mettāyanti, dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ The same applies when it is said, "the aggregates feel loving-kindness, the elements, the sense bases." |
tasmā bhagavā brahmavihāradīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain the divine abodes. |
♦ “khandhā pubbenivāsamanussaranti, dhātuyo āyatanānī”ti vuttepi eseva nayo. |
♦ The same applies when it is said, "the aggregates recollect past lives, the elements, the sense bases." |
tasmā bhagavā pubbenivāsadīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain past lives. |
♦ “khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī”ti vuttepi mahājano na jānāti, sammohaṃ āpajjati, paṭisattu hoti “kimidaṃ khandhadhātuāyatanāni paṭiggaṇhanti nāmā”ti? |
♦ And when it is said, "the aggregates receive gifts, the elements, the sense bases," the multitude does not understand, falls into confusion, and is opposed, thinking, "What are these aggregates, elements, and sense bases that receive gifts?" |
“puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammo”ti vutte pana jānāti, na sammohaṃ āpajjati, na paṭisattu hoti. |
But when it is said, "persons receive gifts, virtuous ones, of good character," they understand, do not fall into confusion, and are not opposed. |
tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti. |
Therefore, the Blessed One speaks of a "person" to explain the purification of offerings. |
♦ lokasammutiñca buddhā bhagavanto nappajahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. |
♦ And the Buddhas, the Blessed Ones, do not abandon worldly convention; they teach the Dhamma using worldly designations, worldly expressions, and worldly speech. |
tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti. |
Therefore, the Blessed One also speaks of a "person" in order not to abandon worldly convention. |
♦ iti eko ca so puggalo cāti ekapuggalo. |
♦ Thus, "eka puggalo" means that he is both one and a person. |
kenaṭṭhena ekapuggalo? |
For what reason is he a single person? |
asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhenāti. |
Because of his incomparability, his excellence of qualities, and his peerless equality. |
so hi dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca sesamahājanena asadisoti asadisaṭṭhenapi ekapuggalo. |
For, starting from his aspiration through the sequence of the ten perfections, by the qualities of an aspirant to Buddhahood and by the qualities of a Buddha, he is incomparable to other great beings, and thus he is a single person in the sense of being incomparable. |
ye cassa te guṇā, te sesasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi ekapuggalo. |
And those qualities of his are superior to the qualities of other beings, and thus he is a single person in the sense of having excellent qualities. |
purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva eko rūpakāyaguṇehi ceva nāmakāyaguṇehi ca samoti asamasamaṭṭhenapi ekapuggalo. |
The former Sammasambuddhas were unequal to all beings; with them, he alone is equal in terms of the qualities of his physical body and mental body, and thus he is a single person in the sense of being peerlessly equal. |
♦ loketi tayo lokā — sattaloko, okāsaloko, saṅkhāralokoti. |
♦ "In the world" refers to the three worlds: the world of beings, the world of space, and the world of formations. |
tesaṃ vitthārakathā visuddhimagge vuttā. |
Their detailed explanation is given in the Visuddhimagga. |
tesu idha sattaloko adhippeto. |
Here, the world of beings is intended. |
sattaloke uppajjamānopi cesa na devaloke, na brahmaloke, manussalokeyeva uppajjati. |
Even when he arises in the world of beings, he does not arise in the deva world or the Brahmā world; he arises only in the human world. |
manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe uppajjati. |
Even in the human world, he does not arise in another world-system, but only in this world-system. |
tatrāpi na sabbaṭṭhānesu. |
And even there, not in all places. |
♦ “puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. |
♦ "In the eastern direction, there is a market town called Gajagala; beyond it are great sal trees; beyond that are the border regions; within it is the central region. |
puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. |
In the southeast direction, there is a river called Sallavatī; beyond it are the border regions; within it is the central region. |
dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. |
In the southern direction, there is a market town called Setakaṇṇika; beyond it are the border regions; within it is the central region. |
pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. |
In the western direction, there is a brahmin village called Thūṇa; beyond it are the border regions; within it is the central region. |
uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe”ti evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimadese uppajjati. |
In the northern direction, there is a mountain called Usīraddhaja; beyond it are the border regions; within it is the central region." |
na kevalañca tathāgatova, paccekabuddhā aggasāvakā asīti mahātherā buddhamātā buddhapitā cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. |
Thus, he arises in the central region, circumscribed as three hundred yojanas in length, two hundred and fifty yojanas in width, and nine hundred yojanas in circumference. |
| Not only the Tathagata, but also Paccekabuddhas, Chief Disciples, eighty Great Elders, Buddha's mother, Buddha's father, universal monarchs, and other brahmins and householders who have attained eminence, arise here. | |
♦ uppajjamāno uppajjatīti idaṃ pana ubhayampi vippakatavacanameva. |
♦ "Uppajjamāno uppajjati" (arising, he arises) - both of these are incomplete statements. |
uppajjamāno bahujanahitāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. |
The meaning here should be understood as: "He arises for the welfare of many beings," and for no other reason. |
evarūpañcettha lakkhaṇaṃ na sakkā etaṃ aññena saddalakkhaṇena paṭibāhituṃ. |
Such a characteristic cannot be gainsaid by any other linguistic characteristic. |
♦ apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. |
♦ Furthermore, "uppajjamāno nāma" (he is called arising), "uppajjati nāma" (he is called arises), "uppanno nāma" (he is called arisen) - this distinction should be understood here. |
esa hi dīpaṅkarapādamūlato paṭṭhāya laddhabyākaraṇo buddhakārake dhamme pariyesanto dasa pāramiyo disvā “ime dhammā mayā pūretabbā”ti katasanniṭṭhāno dānapāramiṃ pūrentopi uppajjamāno nāma. |
For he, having received a prediction from the feet of Dīpaṅkara, seeking the qualities that make a Buddha, seeing the ten perfections, and having resolved, "These qualities must be fulfilled by me," even while fulfilling the perfection of giving, is called "arising." |
sīlapāramī .. |
Even while fulfilling the perfection of morality... the perfection of equanimity—these ten perfections, even while fulfilling the ten secondary perfections, he is called "arising." |
. pe .. |
Even while fulfilling the ten ultimate perfections, he is still called "arising." |
. upekkhāpāramīti imā dasa pāramiyo pūrentopi, dasa upapāramiyo pūrentopi uppajjamāno nāma. |
Even while performing the five great sacrifices, he is called "arising." |
dasa paramatthapāramiyo pūrentopi uppajjamānova nāma. |
Even while fulfilling the conduct for his own welfare, for the welfare of his relatives, and for the welfare of the world, he is called "arising." |
pañca mahāpariccāge pariccajantopi uppajjamāno nāma. |
Even while bringing to completion the qualities that make a Buddha over four incalculable aeons and a hundred thousand aeons, he is called "arising." |
attatthacariyaṃ ñātatthacariyaṃ lokatthacariyaṃ pūrayamānopi uppajjamāno nāma. |
Having abandoned the existence of Vessantara, having taken rebirth in the Tusita heaven, and remaining there for fifty-seven koṭis of years plus sixty-six hundred thousand years, he is called "arising." |
kappasatasahassādhikāni cattāri asaṅkhyeyyāni buddhakārake dhamme matthakaṃ pāpentopi uppajjamāno nāma. |
Being implored by the devas, having performed the five great observations, and taking rebirth in the womb of Māyādevī, even while residing in the womb for ten months, neither more nor less, he is called "arising." |
vessantarattabhāvaṃ pahāya tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikā sattapaṇṇāsavassakoṭiyo tiṭṭhantopi uppajjamāno nāma. |
Even while remaining in the household for twenty-nine years, he is called "arising." |
devatāhi yācito pañcamahāvilokitaṃ viloketvā mahāmāyādeviyā kucchimhi paṭisandhiṃ gaṇhantopi, anūnādhike dasa māse gabbhavāsaṃ vasantopi uppajjamāno nāma. |
Seeing the disadvantage in sensual pleasures and the advantage in renunciation, on the day of Rahula's birth, departing with his companion Channa, mounted on the excellent horse Kaṇṭhaka, he is still called "arising." |
ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi uppajjamāno nāma. |
Even while crossing three kingdoms, even while going forth at the Anomā river, he is called "arising." |
kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ vāhanavaraṃ āruyha nikkhamantopi uppajjamānova nāma. |
Even while striving greatly for six years, he is called "arising." |
tīṇi rajjāni atikkamantopi anomānadītīre pabbajantopi uppajjamāno nāma. |
When his knowledge was mature, even while taking coarse food, he is still called "arising." |
chabbassāni mahāpadhānaṃ karontopi uppajjamāno nāma. |
In the evening, on the full moon day of Visākhā, having ascended the great Bodhi throne, having vanquished the host of Māra, recollecting his past lives in the first watch of the night, purifying his divine eye in the middle watch of the night, and immediately after the last watch, contemplating the twelve-linked dependent origination in direct and reverse order, and penetrating the stream-entry path, he is still called "arising." |
paripakkagate ñāṇe oḷārikāhāraṃ āharantopi uppajjamānova nāma. |
Even at the moment of the fruit of stream-entry, at the moment of the once-returner path, at the moment of the once-returner fruit, at the moment of the non-returner path, at the moment of the non-returner fruit, he is still called "arising." |
sāyanhasamaye visākhapuṇṇamāya mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ parisodhetvā pacchimayāmasamanantare dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi uppajjamānova nāma. |
But at the moment of the Arahant path, he is called "arises." |
sotāpattiphalakkhaṇepi sakadāgāmimaggakkhaṇepi sakadāgāmiphalakkhaṇepi anāgāmimaggakkhaṇepi anāgāmiphalakkhaṇepi uppajjamānova nāma. |
At the moment of the Arahant fruit, he is called "arisen." |
arahattamaggakkhaṇe pana uppajjati nāma. |
For the Buddhas, unlike the disciples, powers of psychic ability and knowledge, etc., do not arise in succession, but rather the entire mass of qualities such as omniscience, etc., arise simultaneously with the Arahant path. |
arahattaphalakkhaṇe uppanno nāma. |
Therefore, being those whose every task is perfected, they are called "arisen" at the moment of the Arahant fruit. |
buddhānaṃ hi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādi guṇarāsi āgatova nāma hoti. |
And in this Sutta, "arises" should be understood as referring to the moment of the Arahant fruit; the meaning here is "has arisen." |
tasmā te nipphattasabbakiccattā arahattaphalakkhaṇe uppannā nāma honti. |
|
imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya “uppajjatī”ti veditabbo, uppanno hotīti ayañhettha attho. |
|
♦ bahujanahitāyāti mahājanassa hitatthāya uppajjati. |
♦ "For the welfare of many people" means he arises for the welfare of the great multitude. |
bahujanasukhāyāti mahājanassa sukhatthāya uppajjati. |
"For the happiness of many people" means he arises for the happiness of the great multitude. |
lokānukampāyāti sattalokassa anukampaṃ paṭicca uppajjati. |
"Out of compassion for the world" means he arises out of compassion for the world of sentient beings. |
katarasattalokassāti? yo tathāgatassa dhammadesanaṃ sutvā amatapānaṃ pivitvā dhammaṃ paṭivijjhi, tassa. |
For which world of sentient beings? For those who, having heard the Tathagata's teaching, drank the draught of immortality and penetrated the Dhamma. |
bhagavatā hi mahābodhimaṇḍe sattasattāhaṃ vītināmetvā bodhimaṇḍā isipatanaṃ āgamma “dveme, bhikkhave, antā pabbajitena na sevitabbā”ti dhammacakkappavattanasutte desite āyasmatā aññāsikoṇḍaññattherena saddhiṃ aṭṭhārasakoṭisaṅkhā brahmāno amatapānaṃ piviṃsu, etassa sattalokassa anukampāya uppanno. |
For when the Blessed One had spent seven weeks at the Mahābodhimaṇḍa and came to Isipatana from the Bodhimaṇḍa, and delivered the Dhammacakkappavattana Sutta, saying, "These two extremes, O monks, should not be indulged in by a recluse," eighteen koṭis of Brahmās, together with the Venerable Aññākoṇḍañña, drank the draught of immortality; he arose out of compassion for this world of sentient beings. |
pañcamadivase anattalakkhaṇasuttantapariyosāne pañcavaggiyā therā arahatte patiṭṭhahiṃsu, etassapi sattalokassa anukampāya uppanno. |
On the fifth day, at the end of the Anattalakkhaṇa Sutta, the five ascetic elders became established in Arahantship; he arose out of compassion for this world of sentient beings as well. |
tato yasadārakappamukhe pañcapaṇṇāsa purise arahatte patiṭṭhāpesi, tato kappāsikavanasaṇḍe tiṃsa bhaddavaggiye tayo magge ca tīṇi phalāni ca sampāpesi, etassapi sattalokassa anukampāya uppanno. |
Then, starting with Yasa, he established fifty-five men in Arahantship; then, in the Kappāsikavana forest, he enabled thirty Bhaddavaggiyas to attain the three paths and the three fruitions; he arose out of compassion for this world of sentient beings as well. |
gayāsīse ādittapariyāyasuttapariyosāne jaṭilasahassaṃ arahatte patiṭṭhāpesi, tālaṭṭhivane bimbisārappamukhā ekādasa nahutā brāhmaṇagahapatikā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahiṃsu, ekaṃ nahutaṃ saraṇesu patiṭṭhitaṃ. |
At Gayāsīsa, at the end of the Ādittapariyāya Sutta, he established a thousand ascetics in Arahantship. In Tālaṭṭhivana, eleven koṭis of brahmins and householders, led by Bimbisāra, having heard the Master's teaching, became established in the fruit of stream-entry; one koṭi was established in the refuges. |
tirokuṭṭānumodanāvasāne caturāsītiyā pāṇasahassehi amatapānaṃ pītaṃ. |
At the end of the Tirokuṭṭānumodanā, eighty-four thousand beings drank the draught of immortality. |
sumanamālākārasamāgame caturāsītiyā ca. |
At the meeting with Sumanamālākāra, eighty-four thousand again. |
dhanapālakasamāgame dasahi pāṇasahassehi, khadiraṅgārajātakasamāgame caturāsītiyā pāṇasahassehi, jambukāajīvakasamāgame caturāsītiyā ca. |
At the meeting with Dhanapālaka, ten thousand beings. At the meeting with the Khadiraṅgāra Jātaka, eighty-four thousand beings. At the meeting with Jambuka the ascetic, eighty-four thousand again. |
ānandaseṭṭhisamāgame caturāsītiyā ca pāṇasahassehi amatapānaṃ pītaṃ. |
At the meeting with Ānanda the wealthy man, eighty-four thousand beings drank the draught of immortality. |
pāsāṇakacetiye pārāyanasuttantakathādivase cuddasa koṭiyo amatapānaṃ piviṃsu. |
At Pāsāṇakacetiya, on the day of the Pārāyana Sutta discourse, fourteen koṭis drank the draught of immortality. |
yamakapāṭihāriyadivase vīsati pāṇakoṭiyo, tāvatiṃsabhavane paṇḍukambalasilāya nisīditvā mātaraṃ kāyasakkhiṃ katvā sattappakaraṇaṃ abhidhammaṃ desentassa asīti pāṇakoṭiyo, devorohane tiṃsa pāṇakoṭiyo, sakkapañhasuttante asīti devatāsahassāni amatapānaṃ piviṃsu. |
On the day of the Twin Miracle, twenty koṭis of beings. In the Tāvatiṃsa heaven, while sitting on the Paṇḍukambala stone and teaching the seven books of the Abhidhamma to his mother as a direct witness, eighty koṭis of beings. At the descent from the devas, thirty koṭis of beings. In the Sakkapañha Suttanta, eighty thousand devas drank the draught of immortality. |
mahāsamayasuttante maṅgalasuttante cūḷarāhulovāde samacittapaṭipadāyāti imesu catūsu ṭhānesu abhisamayaṃ pattasattānaṃ paricchedo natthi. |
In the Mahāsamaya Suttanta, Maṅgala Suttanta, Cūḷarāhulovāda, and Samacittapaṭipadā, there is no limit to the beings who attained penetration in these four places. |
etassapi sattalokassa anukampāya uppannoti. |
He arose out of compassion for this world of sentient beings as well. |
yāvajjadivasā ito paraṃ anāgate ca sāsanaṃ nissāya saggamokkhamagge patiṭṭhahantānaṃ vasenāpi ayamattho veditabbo. |
This meaning should be understood even in terms of those who, relying on the Dispensation, become established on the paths to heaven and liberation, from today onwards and in the future. |
♦ devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāyeva uppanno. |
♦ "For devas and humans" means he arises not only for devas and humans, but also for the welfare, benefit, and happiness of other nāgas, supaṇṇas, and so on. |
sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbe puggale dassetuṃ etaṃ vuttaṃ. |
However, this is stated to show those beings with a wholesome rebirth who are capable of realizing the paths and fruitions. |
tasmā etesampi atthāya hitāya sukhāyeva uppannoti veditabbo. |
Therefore, it should be understood that he arose for the welfare, benefit, and happiness of these as well. |
♦ katamo ekapuggaloti ayaṃ pucchā. |
♦ "Who is that one person?" is the question. |
pucchā ca nāmesā pañcavidhā hoti — adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā, anumatipucchā, kathetukamyatāpucchāti. |
And a question is of five kinds: a question to illuminate the unseen, a question to compare with what is seen, a question to remove doubt, a question for approval, and a question to wish to speak. |
♦ tāsaṃ idaṃ nānattaṃ — katamā adiṭṭhajotanā pucchā? |
♦ Their differences are as follows: What is a question to illuminate the unseen? |
pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ abhāvitaṃ. |
Naturally, a characteristic is unknown, unseen, unweighed, unexamined, unclear, undeveloped. |
tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanā pucchā. |
He asks a question for the purpose of knowing, seeing, weighing, examining, clarifying, and developing it. This is a question to illuminate the unseen. |
♦ katamā diṭṭhasaṃsandanā pucchā? |
♦ What is a question to compare with what is seen? |
pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. |
Naturally, a characteristic is known, seen, weighed, examined, clear, developed. |
so aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanā pucchā. |
He asks a question for the purpose of comparing it with other wise people. This is a question to compare with what is seen. |
♦ katamā vimaticchedanā pucchā? |
♦ What is a question to remove doubt? |
pakatiyā saṃsayapakkhanto hoti vimatipakkhanto dveḷhakajāto “evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho”ti. |
Naturally, one is in doubt, in the grip of uncertainty, perplexed, thinking, "Is it so? Is it not so? What is it? How is it?" |
so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanā pucchā. |
He asks a question for the purpose of removing doubt. This is a question to remove doubt. |
♦ katamā anumatipucchā? |
♦ What is a question for approval? |
bhagavā hi bhikkhūnaṃ anumatiyā pañhaṃ pucchati — “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
For the Blessed One asks a question for the approval of the monks: "What do you think, monks, is form permanent or impermanent?" |
“aniccaṃ, bhante”. |
Impermanent, venerable sir. |
“yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? |
But is that which is impermanent suffering or happiness? |
“dukkhaṃ, bhante”. |
Suffering, venerable sir. |
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu kho taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attā”ti? |
But is that which is impermanent, suffering, and subject to change, fit to be regarded as 'This is mine, this I am, this is my self'? |
“no hetaṃ, bhante”ti, ayaṃ anumatipucchā. |
"No, venerable sir." This is a question for approval. |
♦ katamā kathetukamyatāpucchā? |
♦ What is a question to wish to speak? |
bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati — “cattārome, bhikkhave, satipaṭṭhānā. |
The Blessed One asks a question because he wishes to speak to the monks: "Monks, there are these four foundations of mindfulness. Which four?" |
katame cattāro”ti? |
This is a question to wish to speak. |
ayaṃ kathetukamyatāpucchāti. |
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♦ tattha buddhānaṃ purimā tisso pucchā natthi. |
♦ Among these, the first three questions do not apply to the Buddhas. |
kasmā? buddhānaṃ hi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajānitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi, tasmā tesaṃ adiṭṭhajotanāpucchā natthi. |
Why? Because for the Buddhas, there is nothing conditioned in the three times, or unconditioned that is unseen, unknown, unweighed, unexamined, unclear, undeveloped. Therefore, they have no question to illuminate the unseen. |
yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. |
As for what the Blessed One has penetrated by his own knowledge, there is no need to compare it with any other ascetic, brahmin, deva, Māra, or Brahmā. |
tenassa diṭṭhasaṃsandanāpucchā natthi. |
Therefore, He has no question to compare with what is seen. |
yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo, tenassa vimaticchedanāpucchā natthi. |
And since He is free from doubt, has overcome perplexity, and has removed all doubts about all phenomena, He has no question to remove doubt. |
itarā pana dve pucchā bhagavato atthi, tāsu ayaṃ kathetukamyatāpucchāti veditabbā. |
However, the other two questions do apply to the Blessed One, and among them, this should be understood as a question to wish to speak. |
♦ idāni tāya pucchāya puṭṭhaṃ ekapuggalaṃ vibhāvento tathāgato arahaṃ sammāsambuddhoti āha. |
♦ Now, explaining the single person questioned by that question, it is said, "The Tathagata, Arahant, Perfectly Enlightened Buddha." |
tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato — tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti. |
Here, "Tathagata" should be understood as Arahant for eight reasons: because he is far (from defilements), because he has destroyed enemies and spokes of the wheel (of existence), because he is worthy of requisites and so on, because there is no secrecy in doing evil deeds. |
| "Sammāsambuddha" (Perfectly Enlightened Buddha) means here, in brief, because he has fully and by himself enlightened all phenomena. In detail, however, this pair of words is explained in the Visuddhimagga, in the section on the recollection of the Buddha. | |
♦ kathaṃ bhagavā tathā āgatoti tathāgato? |
♦ How is the Blessed One "Thus Come" (Tathāgata) because he has "thus come"? |
yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, yathā vipassī bhagavā āgato, yathā sikhī bhagavā, yathā vessabhū bhagavā, yathā kakusandho bhagavā, yathā koṇāgamano bhagavā, yathā kassapo bhagavā āgatoti. |
Just as the former Perfectly Enlightened Ones, striving for the welfare of the whole world, have come; as the Blessed One Vipassī came, as the Blessed One Sikhī, as the Blessed One Vessabhū, as the Blessed One Kakusandha, as the Blessed One Koṇāgamana, as the Blessed One Kassapa came. |
kiṃ vuttaṃ hoti? |
What does this mean? |
yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato. |
By whatever aspiration these Blessed Ones came, by that same one our Blessed One also came. |
atha vā yathā vipassī bhagavā ... pe ... yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettāupekkhāpāramiṃ pūretvā imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā, aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā, pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgato, tathā amhākampi bhagavā āgato. |
Or, just as the Blessed One Vipassī... (etc.)... as the Blessed One Kassapa, having fulfilled the perfection of giving, having fulfilled the perfections of virtue, renunciation, wisdom, energy, patience, truth, resolution, loving-kindness, and equanimity—these ten perfections, ten subsidiary perfections, and ten ultimate perfections, thus thirty perfections; having made the five great renunciations of limbs, eyes, wealth, kingdom, and wife and children; having fulfilled former application, former conduct, teaching the Dhamma, conduct for the welfare of kinsmen, etc., and having reached the summit of enlightened conduct, came, so too has our Blessed One come. |
yathā ca vipassī bhagavā ... pe ... kassapo bhagavā cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākampi bhagavā āgatoti tathāgato. |
And just as the Blessed One Vipassī... (etc.)... as the Blessed One Kassapa, having developed and cultivated the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, came, so too has our Blessed One come, thus he is the Tathāgata. |
♦ “yatheva lokamhi vipassiādayo, |
♦ “Just as Vipassī and the others in the world, |
♦ sabbaññubhāvaṃ munayo idhāgatā. |
♦ the sages came here to the state of omniscience. |
♦ tathā ayaṃ sakyamunīpi āgato, |
♦ So too has this Sakyan Sage come, |
♦ tathāgato vuccati tena cakkhumā”ti. |
♦ for that reason the Seeing One is called ‘Tathāgata’.” |
♦ evaṃ tathā āgatoti tathāgato. |
♦ Thus, he is the Tathāgata because he has "thus come". |
♦ kathaṃ tathā gatoti tathāgato? |
♦ How is he the Tathāgata because he has "thus gone"? |
yathā sampatijāto vipassī bhagavā gato ... pe ... kassapo bhagavā gato. |
Just as the Blessed One Vipassī, immediately after birth, went... (etc.)... as the Blessed One Kassapa went. |
kathañca so gatoti? |
And how did he go? |
so hi sampatijātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. |
Immediately after birth, he stood on the earth with even feet and, facing north, he went forward seven paces. |
yathāha — “sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’”ti . |
As it is said: "Ānanda, immediately after birth, the Bodhisatta, having stood on the earth with even feet, facing north, walks seven steps while a white parasol is being held over him, and he surveys all the quarters and utters the bull-like speech: ‘I am the chief of the world, I am the eldest of the world, I am the foremost of the world. This is my last birth. There is now no further becoming.’” |
tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. |
And that going of his was true, not false, as it was a harbinger of his attainment of many special qualities. |
yañhi so sampatijātova samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ, uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ, sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa, “suvaṇṇadaṇḍā vītipatanti cāmarā”ti ettha vuttacāmarukkhepo pana sabbatitthiyanimmathanassa pubbanimittaṃ, setacchattadhāraṇaṃ arahattaphalavimuttivaravimalasetacchattapaṭilābhassa pubbanimittaṃ, sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhivācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. |
For that he stood with even feet immediately after birth was a harbinger of his attainment of the four bases of psychic power; his facing north was a harbinger of his state of being supreme in all the world; his taking seven steps was a harbinger of his attainment of the seven jewel-like enlightenment factors; the waving of the yak-tail whisks, as mentioned in the phrase "golden-handled yak-tail whisks flutter," was a harbinger of his vanquishing of all heretics; the holding of the white parasol was a harbinger of his attainment of the supreme, pure white parasol of the liberation of the fruit of Arahantship; his surveying of all quarters was a harbinger of his attainment of the unobstructed knowledge of omniscience; his uttering of the bull-like speech was a harbinger of his setting in motion the supreme, irreversible Wheel of the Dhamma. |
tathā ayaṃ bhagavāpi gato. |
In the same way, this Blessed One also went. |
tañcassa gamanaṃ kathaṃ ahosi avitathaṃ tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena. |
And that going of his was true, not false, as it was a harbinger of the attainment of those same special qualities. |
tenāhu porāṇā — |
Therefore the ancients have said: |
♦ “muhuttajātova gavampatī yathā, |
♦ “Just as the lord of cattle, the moment he is born, |
♦ samehi pādehi phusī vasundharaṃ. |
♦ touched the earth with even feet. |
♦ so vikkamī satta padāni gotamo, |
♦ So Gotama strode seven steps, |
♦ setañca chattaṃ anudhārayuṃ marū. |
♦ and the Maruts held a white parasol. |
♦ “gantvāna so satta padāni gotamo, |
♦ “Having gone those seven steps, Gotama, |
♦ disā vilokesi samā samantato. |
♦ surveyed the directions all around. |
♦ aṭṭhaṅgupetaṃ giramabbhudīrayi, |
♦ He uttered a speech endowed with eight qualities, |
♦ sīho yathā pabbatamuddhaniṭṭhito”ti. |
♦ like a lion standing on a mountain peak.” |
♦ evaṃ tathā gatoti tathāgato. |
♦ Thus, he is the Tathāgata because he has "thus gone". |
♦ atha vā yathā vipassī bhagavā ... pe ... yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato, abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya gato, ñāṇena avijjaṃ padāletvā gato, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāraṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato. |
♦ Or, just as the Blessed One Vipassī ... (etc.) ... just as the Blessed One Kassapa, so too this Blessed One, by renunciation has gone, having abandoned sensual desire; by non-ill-will, ill-will; by the perception of light, sloth and torpor; by non-distraction, restlessness and worry; by the determination of the Dhamma, having abandoned doubt, he has gone; by knowledge, having shattered ignorance, he has gone; by joy, having dispelled discontent; by the first jhana, having opened the door of the hindrances; by the second jhana, having quieted thought and examination; by the third jhana, having become dispassionate towards piti; by the fourth jhana, having abandoned pleasure and pain; by the attainment of the base of infinite space, having transcended perceptions of form, perceptions of resistance, and perceptions of diversity; by the attainment of the base of infinite consciousness, the perception of the base of infinite space; by the attainment of the base of nothingness, the perception of the base of infinite consciousness; by the attainment of the base of neither-perception-nor-non-perception, having transcended the perception of the base of nothingness, he has gone. |
♦ aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittasaññaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghātetvā, arahattamaggena sabbakilese samucchinditvā gato. |
♦ By contemplation of impermanence, having abandoned the perception of permanence; by contemplation of suffering, the perception of pleasure; by contemplation of non-self, the perception of self; by contemplation of disenchantment, delight; by contemplation of dispassion, passion; by contemplation of cessation, arising; by contemplation of relinquishment, grasping; by contemplation of destruction, the perception of solidity; by contemplation of decay, accumulation; by contemplation of change, the perception of stability; by contemplation of the signless, the perception of signs; by contemplation of the desireless, desire; by contemplation of emptiness, adherence; by insight into things with higher wisdom, the adherence to grasping at a core; by the knowledge and vision of things as they really are, the adherence of delusion; by contemplation of danger, the adherence of attachment; by contemplation of reflection, non-reflection; by contemplation of turning away, the adherence of fetters; by the path of stream-entry, having destroyed the defilements in one part; by the path of once-returning, having abandoned the grosser defilements; by the path of non-returning, having uprooted the subtle defilements; by the path of Arahantship, having eradicated all defilements, he has gone. |
evampi tathā gatoti tathāgato. |
In this way too, he is the Tathāgata because he has "thus gone". |
♦ kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? |
♦ How is he the Tathāgata because he has "come to the true characteristic"? |
pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, viññāṇadhātuyā vijānanalakkhaṇaṃ. |
The characteristic of hardness in the earth element is true, not false; the characteristic of trickling in the water element; the characteristic of heat in the fire element; the characteristic of distending in the wind element; the characteristic of being untouched in the space element; the characteristic of cognizing in the consciousness element. |
♦ rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ. |
♦ Of form, the characteristic of being afflicted; of feeling, the characteristic of being felt; of perception, the characteristic of perceiving; of formations, the characteristic of forming; of consciousness, the characteristic of cognizing. |
♦ vitakkassa abhiniropanalakkhaṇaṃ, vicārassa anumajjanalakkhaṇaṃ, pītiyā pharaṇalakkhaṇaṃ, sukhassa sātalakkhaṇaṃ, cittekaggatāya avikkhepalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ. |
♦ Of thought, the characteristic of directing; of examination, the characteristic of scrutinizing; of zest, the characteristic of pervading; of pleasure, the characteristic of gratification; of one-pointedness of mind, the characteristic of non-distraction; of contact, the characteristic of touching. |
♦ saddhindriyassa adhimokkhalakkhaṇaṃ, vīriyindriyassa paggahalakkhaṇaṃ, satindriyassa upaṭṭhānalakkhaṇaṃ, samādhindriyassa avikkhepalakkhaṇaṃ, paññindriyassa pajānanalakkhaṇaṃ. |
♦ Of the faith-faculty, the characteristic of resolution; of the energy-faculty, the characteristic of exertion; of the mindfulness-faculty, the characteristic of establishment; of the concentration-faculty, the characteristic of non-distraction; of the wisdom-faculty, the characteristic of understanding. |
♦ saddhābalassa assaddhiye akampiyalakkhaṇaṃ, vīriyabalassa kosajje, satibalassa muṭṭhassacce, samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ. |
♦ Of the power of faith, the characteristic of being unshakable by lack of faith; of the power of energy, by laziness; of the power of mindfulness, by forgetfulness; of the power of concentration, by restlessness; of the power of wisdom, the characteristic of being unshakable by ignorance. |
♦ satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ, dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ, vīriyasambojjhaṅgassa paggahalakkhaṇaṃ, pītisambojjhaṅgassa pharaṇalakkhaṇaṃ, passaddhisambojjhaṅgassa vūpasamalakkhaṇaṃ, samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ, upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ. |
♦ Of the mindfulness-enlightenment-factor, the characteristic of establishment; of the investigation-of-dhammas-enlightenment-factor, the characteristic of investigating; of the energy-enlightenment-factor, the characteristic of exertion; of the zest-enlightenment-factor, the characteristic of pervading; of the tranquility-enlightenment-factor, the characteristic of calming; of the concentration-enlightenment-factor, the characteristic of non-distraction; of the equanimity-enlightenment-factor, the characteristic of reflection. |
♦ sammādiṭṭhiyā dassanalakkhaṇaṃ, sammāsaṅkappassa abhiniropanalakkhaṇaṃ, sammāvācāya pariggahalakkhaṇaṃ, sammākammantassa samuṭṭhānalakkhaṇaṃ, sammāājīvassa vodānalakkhaṇaṃ, sammāvāyāmassa paggahalakkhaṇaṃ, sammāsatiyā upaṭṭhānalakkhaṇaṃ, sammāsamādhissa avikkhepalakkhaṇaṃ. |
♦ Of right view, the characteristic of seeing; of right thought, the characteristic of directing; of right speech, the characteristic of embracing; of right action, the characteristic of originating; of right livelihood, the characteristic of cleansing; of right effort, the characteristic of exertion; of right mindfulness, the characteristic of establishment; of right concentration, the characteristic of non-distraction. |
♦ avijjāya aññāṇalakkhaṇaṃ, saṅkhārānaṃ cetanālakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ, nāmassa namanalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, saḷāyatanassa āyatanalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, taṇhāya hetulakkhaṇaṃ, upādānassa gahaṇalakkhaṇaṃ, bhavassa āyūhanalakkhaṇaṃ, jātiyā nibbattilakkhaṇaṃ, jarāya jīraṇalakkhaṇaṃ, maraṇassa cutilakkhaṇaṃ. |
♦ Of ignorance, the characteristic of not knowing; of formations, the characteristic of volition; of consciousness, the characteristic of cognizing; of name, the characteristic of bending; of form, the characteristic of being afflicted; of the six sense-bases, the characteristic of being a sphere; of contact, the characteristic of touching; of feeling, the characteristic of being felt; of craving, the characteristic of being a cause; of clinging, the characteristic of grasping; of becoming, the characteristic of accumulating; of birth, the characteristic of coming to be; of aging, the characteristic of decaying; of death, the characteristic of passing away. |
♦ dhātūnaṃ suññatālakkhaṇaṃ, āyatanānaṃ āyatanalakkhaṇaṃ, satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ, sammappadhānānaṃ padahanalakkhaṇaṃ, iddhipādānaṃ ijjhanalakkhaṇaṃ, indriyānaṃ adhipatilakkhaṇaṃ, balānaṃ akampiyalakkhaṇaṃ, bojjhaṅgānaṃ niyyānalakkhaṇaṃ, maggassa hetulakkhaṇaṃ. |
♦ Of the elements, the characteristic of emptiness; of the sense bases, the characteristic of being a sphere; of the foundations of mindfulness, the characteristic of establishment; of the right strivings, the characteristic of striving; of the bases of psychic power, the characteristic of succeeding; of the faculties, the characteristic of sovereignty; of the powers, the characteristic of being unshakable; of the enlightenment factors, the characteristic of leading out; of the path, the characteristic of being a cause. |
♦ saccānaṃ tathalakkhaṇaṃ, samathassa avikkhepalakkhaṇaṃ, vipassanāya anupassanālakkhaṇaṃ, samathavipassanānaṃ ekarasalakkhaṇaṃ, yuganaddhānaṃ anativattanalakkhaṇaṃ. |
♦ Of the truths, the characteristic of being true; of serenity, the characteristic of non-distraction; of insight, the characteristic of contemplation; of serenity and insight, the characteristic of a single taste; of the yoked pair, the characteristic of not transgressing. |
♦ sīlavisuddhiyā saṃvaraṇalakkhaṇaṃ, cittavisuddhiyā avikkhepalakkhaṇaṃ, diṭṭhivisuddhiyā dassanalakkhaṇaṃ. |
♦ Of the purity of virtue, the characteristic of restraint; of the purity of mind, the characteristic of non-distraction; of the purity of view, the characteristic of seeing. |
♦ khaye ñāṇassa samucchedalakkhaṇaṃ, anuppāde ñāṇassa passaddhilakkhaṇaṃ. |
♦ Of the knowledge of destruction, the characteristic of eradication; of the knowledge of non-arising, the characteristic of pacification. |
♦ chandassa mūlalakkhaṇaṃ, manasikārassa samuṭṭhānalakkhaṇaṃ, phassassa samodhānalakkhaṇaṃ, vedanāya samosaraṇalakkhaṇaṃ, samādhissa pamukhalakkhaṇaṃ, satiyā ādhipateyyalakkhaṇaṃ, paññāya tatuttariyalakkhaṇaṃ, vimuttiyā sāralakkhaṇaṃ, amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. |
♦ Of will, the characteristic of being a root; of attention, the characteristic of originating; of contact, the characteristic of convergence; of feeling, the characteristic of confluence; of concentration, the characteristic of being foremost; of mindfulness, the characteristic of being sovereign; of wisdom, the characteristic of being supreme; of liberation, the characteristic of being the core; of the Deathless, Nibbāna, the characteristic of being the final end is true, not false. |
evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. |
Thus, he is the Tathāgata because, through the path of knowledge, he has come to, has not missed, has reached, has fully attained the true characteristic. |
evaṃ tathalakkhaṇaṃ āgatoti tathāgato. |
Thus, he is the Tathāgata because he has "come to the true characteristic". |
♦ kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? |
♦ How is he the Tathāgata because he has perfectly understood the true natures as they really are? |
tathadhammā nāma cattāri ariyasaccāni. |
The true natures are the Four Noble Truths. |
yathāha — “cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. |
As it is said: "Monks, these four things are true, not false, not otherwise. |
katamāni cattāri? |
What four? |
‘idaṃ dukkhan’ti, bhikkhave, tathametaṃ avitathametaṃ anaññathametan”ti vitthāro. |
'This is suffering,' monks, this is true, this is not false, this is not otherwise," and so on in detail. |
tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgatoti vuccati. |
And the Blessed One has perfectly understood them, therefore, because of having perfectly understood the truths, he is called the Tathāgata. |
abhisambodhattho hi ettha gatasaddo. |
For here the word "gata" (gone) has the meaning of having perfectly understood. |
♦ apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho ... pe ... saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. |
♦ Furthermore, the state of arising and coming into being of aging and death, conditioned by birth, is true, not false, not otherwise... (etc.)... the state of arising and coming into being of formations, conditioned by ignorance, is true, not false, not otherwise. |
tathā avijjāya saṅkhārānaṃ paccayaṭṭho, saṅkhārānaṃ viññāṇassa paccayaṭṭho ... pe ... jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. |
Thus, the conditionality of formations by ignorance, the conditionality of consciousness by formations... (etc.)... the conditionality of aging and death by birth is true, not false, not otherwise. |
taṃ sabbaṃ bhagavā abhisambuddho. |
All this the Blessed One has perfectly understood. |
tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. |
Therefore also, because of having perfectly understood the true natures, he is called the Tathāgata. |
evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato. |
Thus, he is the Tathāgata because he has perfectly understood the true natures as they really are. |
♦ kathaṃ tathadassitāya tathāgato? |
♦ How is he the Tathāgata because of seeing the true? |
bhagavā yaṃ sadevake loke ... pe ... sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. |
The Blessed One, whatever form-object there is in the world with its gods... (etc.)... with its gods and humans, in the countless world-systems, that comes into the range of the eye-door of countless beings, he knows and sees it in all its aspects. |
evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā “katamaṃ taṃ rūpaṃ rūpāyatanaṃ? |
Knowing and seeing it thus, whether in terms of desirable, undesirable, etc., or in terms of the terms obtainable in what is seen, heard, sensed, and cognized, "What is that form, the form-base? |
yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakan”tiādinā nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. |
That form which is derived from the four great elements, has the appearance of color, is visible, resistant, blue, yellow," etc., by this method, with many names, by thirteen instances, by fifty-two methods, when analyzed, it is just so, it is not false. |
esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. |
This is the method also for sounds, etc., which come into the range of the ear-door, etc. |
vuttañhetaṃ bhagavatā — “yaṃ, bhikkhave, sadevakassa lokassa ... pe ... sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī”ti . |
This was said by the Blessed One: "Monks, whatever in the world with its gods... (etc.)... with its gods and humans is seen, heard, sensed, cognized, attained, sought, and mentally pondered, that I know, that I have fully understood, that is known to the Tathāgata, that the Tathāgata did not cling to." |
evaṃ tathadassitāya tathāgato. |
Thus, he is the Tathāgata because of seeing the true. |
tattha tathadassīatthe tathāgatoti padasambhavo veditabbo. |
Therein, it should be understood that the formation of the word "Tathāgata" is in the sense of "one who sees the true". |
♦ kathaṃ tathavāditāya tathāgato? |
♦ How is he the Tathāgata because of speaking the truth? |
yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānaṃ antare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ ... pe ... vedallaṃ, sabbaṃ taṃ atthato ca byañjanato ca anupavajjaṃ anūnaṃ anadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya ekanāḷikāya mitaṃ viya ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ. |
On the night the Blessed One, sitting on the unconquered throne at the Bodhi-tree, having crushed the heads of the three Māras, awakened to the unsurpassed perfect enlightenment, and on the night he attained final Nibbāna in the element of Nibbāna without remainder between the twin Sāla trees, in the interval of about forty-five years, in the first, middle, and last periods of his awakening, whatever was spoken by the Blessed One—Sutta, Geyya... (etc.)... Vedalla—all of it, in meaning and in letter, is faultless, not deficient, not excessive, complete in every way, quelling the fever of passion, quelling the fever of hatred and delusion, there is not even a hair's breadth of error in it. All of it is as if stamped with a single seal, as if measured with a single measure, as if weighed with a single balance, and it is just so, not false. |
tenāha — “yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā. |
Therefore he said: "Cunda, on the night the Tathāgata awakens to the unsurpassed perfect enlightenment, and on the night he attains final Nibbāna in the element of Nibbāna without remainder, whatever he speaks, utters, and points out in this interval, all of it is just so and not otherwise. |
tasmā tathāgatoti vuccatī”ti . |
Therefore he is called the Tathāgata." |
gadattho hi ettha gatasaddo. |
For here the word "gata" has the meaning of "spoken". |
evaṃ tathavāditāya tathāgato. |
Thus, he is the Tathāgata because of speaking the truth. |
♦ apica āgadanaṃ āgado, vacananti attho. |
♦ Moreover, 'āgada' means a saying, a word. |
tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evampetasmiṃ atthe padasiddhi veditabbā. |
His saying (āgada) is true (tatha) and not contrary; by changing the 'da' to 'ta', the word 'tathāgata' is formed. The accomplishment of the word should be understood in this sense as well. |
♦ kathaṃ tathākāritāya tathāgato? |
♦ How is he the Tathāgata because of acting in accordance with truth? |
bhagavato hi vācāya kāyo anulometi kāyassapi vācā, tasmā yathāvādī tathākārī yathākārī tathāvādī ca hoti. |
For the Blessed One's body follows his speech, and his speech follows his body; therefore, as he speaks, so he acts, and as he acts, so he speaks. |
evaṃ bhūtassa cassa yathā vācā, kāyopi tathā gato, pavattoti attho. |
Being so, as is his speech, so has his body gone, that is, it has occurred. |
yathā ca kāyo, vācāpi tathā gatāti tathāgato. |
And as is his body, so has his speech gone, thus he is the Tathāgata. |
tenevāha — “yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. |
Therefore he said: "Monks, as the Tathāgata speaks, so he does; as he does, so he speaks. |
iti yathāvādī tathākārī, yathākārī tathāvādī. |
Thus, as he speaks, so he does; as he does, so he speaks. |
tasmā ‘tathāgato’ti vuccatī”ti . |
Therefore he is called 'Tathāgata'." |
evaṃ tathākāritāya tathāgato. |
Thus, he is the Tathāgata because of acting in accordance with truth. |
♦ kathaṃ abhibhavanaṭṭhena tathāgato? |
♦ How is he the Tathāgata by way of overcoming? |
upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājarājo devadevo sakkānamatisakko brahmānamatibrahmā. |
Having made the highest becoming above and the Avīci hell below the limits, and across in the countless world-systems, he overcomes all beings by virtue, by concentration, by wisdom, and by liberation. There is no measure or comparison for him; he is immeasurable, incomparable, the unsurpassed king of kings, god of gods, Sakka above Sakkas, Brahmā above Brahmās. |
tenāha — “sadevake loke, bhikkhave ... pe ... sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. |
Therefore he said: "In the world with its gods, monks... (etc.)... with its gods and humans, the Tathāgata is the overcomer, unconquered, the all-seeing, the wielder of power. |
tasmā ‘tathāgato’ti vuccatī”ti . |
Therefore he is called 'Tathāgata'." |
♦ tatrevaṃ padasiddhi veditabbā — agado viya agado. |
♦ The formation of the word should be understood thus: 'agada' is like an antidote. |
ko panesa? |
And what is this? |
desanāvilāso ceva puññussayo ca. |
It is both the splendor of his teaching and the accumulation of his merit. |
tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. |
For by this, this great-powered physician, with the divine antidote, overcomes all opposing doctrines like snakes, and the world with its gods. |
iti sabbalokābhibhavane tatho aviparīto desanāvilāso ceva puññussayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. |
Thus, in overcoming all worlds, his splendor of teaching and accumulation of merit are a true (tatho), unperverted antidote (agado); by changing the 'da' to 'ta', he should be understood as 'tathāgata'. |
evaṃ abhibhavanaṭṭhena tathāgato. |
Thus, he is the Tathāgata by way of overcoming. |
♦ apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato, gatoti avagato atīto patto paṭipannoti attho. |
♦ Moreover, he is the Tathāgata because he has "gone to the true," he is the Tathāgata because he has "gone the true," where "gone" means understood, surpassed, attained, practiced. |
tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. |
Therein, he is the Tathāgata because he has "gone to," that is, understood, the entire world with the full understanding of judgment. |
lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato, lokanirodhagāminiṃ paṭipadaṃ tathāya gato paṭipannoti tathāgato. |
He is the Tathāgata because he has "gone beyond," that is, surpassed, the origin of the world with the full understanding of abandonment; he is the Tathāgata because he has "gone to," that is, attained, the cessation of the world with the realization of it; he is the Tathāgata because he has "gone," that is, practiced, the path leading to the cessation of the world. |
tena yaṃ vuttaṃ bhagavatā — |
By this it was said by the Blessed One: |
♦ “loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. |
♦ "The world, monks, has been fully understood by the Tathāgata; from the world the Tathāgata is disengaged. |
lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. |
The origin of the world, monks, has been fully understood by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. |
lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. |
The cessation of the world, monks, has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. |
lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. |
The path leading to the cessation of the world, monks, has been fully understood by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata. |
yaṃ, bhikkhave, sadevakassa lokassa ... pe ... sabbaṃ taṃ tathāgatena abhisambuddhaṃ. |
Whatever, monks, in the world with its gods... (etc.)... all that has been fully understood by the Tathāgata. |
tasmā ‘tathāgato’ti vuccatī”ti . |
Therefore he is called 'Tathāgata'." |
♦ tassapi evaṃ attho veditabbo. |
♦ The meaning of that should be understood in this way. |
idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. |
And this is but a mere introduction to the exposition of the Tathāgata's being a Tathāgata. |
sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. |
In every way, however, only a Tathāgata could describe the Tathāgata-hood of a Tathāgata. |
♦ arahaṃ sammāsambuddhoti padadvaye pana ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi arahanti veditabbo. |
♦ In the two words "Arahant, Perfectly Enlightened One," however, he should be understood as "Arahant" for these reasons: because of his distance, because of his destruction of the foes and the spokes, because of his worthiness of requisites, and because of his absence of secret evil-doing. |
sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti ayamettha saṅkhepo, vitthārato panetaṃ padadvayaṃ visuddhimagge buddhānussativaṇṇanāyaṃ pakāsitanti. |
And because of his having correctly and by himself understood all things, he is the Perfectly Enlightened One. This is the summary here; in detail, however, these two terms are explained in the Visuddhimagga in the description of the recollection of the Buddha. |
♦ 171. dutiye pātubhāvoti uppatti nipphatti. |
♦ 171. In the second, "appearance" means arising, accomplishment. |
dullabho lokasminti imasmiṃ sattaloke dullabho sudullabho paramadullabho. |
"Rare in the world" means rare, very rare, extremely rare in this world of beings. |
kasmā dullabhoti? |
Why is he rare? |
ekavāraṃ dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā, dve vāre dasa vāre vīsati vāre paññāsa vāre vārasataṃ vārasahassaṃ vārasatasahassaṃ vārakoṭisatasahassampi dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā, tathā ekadivasaṃ dve divase dasa divase vīsati divase paññāsa divase divasasataṃ divasasahassaṃ divasasatasahassaṃ divasakoṭisatasahassaṃ . |
It is not possible to become a Buddha by fulfilling the perfection of giving once, or twice, or ten times, or twenty times, or fifty times, or a hundred times, or a thousand times, or a hundred thousand times, or a hundred thousand koṭis of times. |
ekamāsaṃ dve māse ... pe ... māsakoṭisatasahassaṃ. |
Similarly, for one day, two days, ten days, twenty days, fifty days, a hundred days, a thousand days, a hundred thousand days, a hundred thousand koṭis of days. |
ekasaṃvaccharaṃ dve saṃvacchare ... pe ... saṃvaccharakoṭisatasahassaṃ. |
For one month, two months... (etc.)... a hundred thousand koṭis of months. |
ekakappaṃ dve kappe ... pe ... kappakoṭisatasahassaṃ. |
For one year, two years... (etc.)... a hundred thousand koṭis of years. |
kappānaṃ ekaṃ asaṅkhyeyyaṃ dve asaṅkhyeyyāni tīṇi asaṅkhyeyyāni dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā. |
For one eon, two eons... (etc.)... a hundred thousand koṭis of eons. |
sīlapāramīnekkhammapāramī .. |
It is not possible to become a Buddha by fulfilling the perfection of giving for one incalculable eon, two incalculable eons, or three incalculable eons. |
. pe .. |
The same method applies to the perfection of virtue, the perfection of renunciation... |
. upekkhāpāramīsupi eseva nayo. |
. . . etc . . |
pacchimakoṭiyā pana kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo pūretvā buddhena bhavituṃ sakkāti iminā kāraṇena dullabho. |
. and the perfection of equanimity. |
| At the final stage, however, it is possible to become a Buddha by fulfilling the ten perfections for four incalculable eons and a hundred thousand more eons. For this reason, he is rare. | |
♦ 172. tatiye acchariyamanussoti acchariyo manusso. |
♦ 172. In the third, "a wonderful man" means a wonderful man. |
acchariyoti andhassa pabbatārohaṇaṃ viya niccaṃ na hotīti attho. |
"Wonderful" means it does not happen always, like a blind man climbing a mountain. |
ayaṃ tāva saddanayo. |
This is the philological method. |
ayaṃ pana aṭṭhakathānayo — accharāyoggoti acchariyo, accharaṃ paharitvā passitabboti attho. |
This, however, is the commentary's method: "worthy of a snap of the fingers" (accharāyoggo) is 'acchariyo', meaning he should be seen with a snap of the fingers (in wonder). |
apica “tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavantī”ti evamādīhi anekehi acchariyabbhutadhammehi samannāgatattāpi acchariyamanusso. |
Moreover, he is also a wonderful man because he is endowed with many wonderful and marvelous qualities, such as "With the appearance of the Tathāgata, monks, the Arahant, the Perfectly Enlightened One, four wonderful and marvelous things appear." |
āciṇṇamanussotipi acchariyamanusso. |
"A man of practiced conduct" is also a wonderful man. |
♦ abhinīhārassa hi sampādake aṭṭha dhamme samodhānetvā ekabuddhassa sammukhe mahābodhimaṇḍe mānasaṃ bandhitvā nisajjanaṃ nāma na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. |
♦ For, having fulfilled the eight conditions that accomplish the aspiration, to sit down at the great Bodhi-tree with a mental resolve in the presence of a single Buddha is not practiced by anyone else; it is practiced only by an All-Enlightened Bodhisatta. |
tathā buddhānaṃ santike byākaraṇaṃ labhitvā anivattakena hutvā vīriyādhiṭṭhānaṃ adhiṭṭhāya buddhakārakadhammānaṃ pūraṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. |
Similarly, having received the prediction in the presence of Buddhas, having become one who will not turn back, having made the resolve of energy, and fulfilling the qualities that make a Buddha, is not practiced by anyone else; it is practiced only by an All-Enlightened Bodhisatta. |
tathā pāramiyo gabbhaṃ gaṇhāpetvā vessantarattabhāvasadise attabhāve ṭhatvā sabbālaṅkārapaṭimaṇḍitānaṃ hatthīnaṃ sattasatāni assānaṃ sattasatānīti evaṃ sattasatakamahādānaṃ datvā jālikumārasadisaṃ puttaṃ, kaṇhājināsadisaṃ dhītaraṃ, maddīdevisadisaṃ bhariyañca dānamukhe niyyātetvā yāvatāyukaṃ ṭhatvā dutiye attabhāve tusitabhavane paṭisandhiggahaṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. |
Similarly, having brought the perfections to maturity, being in an existence like that of Vessantara, giving the great seven-hundredfold gift of seven hundred elephants adorned with all ornaments and seven hundred horses, and so on; having handed over a son like Prince Jāli, a daughter like Kaṇhājinā, and a wife like Queen Maddī for the sake of giving; and having lived for the full lifespan, taking rebirth in the Tusita heaven in the second existence, is not practiced by anyone else; it is practiced only by an All-Enlightened Bodhisatta. |
tusitapure yāvatāyukaṃ ṭhatvā devatānaṃ āyācanaṃ sampaṭicchitvā pañcamahāvilokanaṃ viloketvā satassa sampajānassa tusitapurā cavitvā mahābhogakule paṭisandhiggahaṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. |
Having lived for the full lifespan in the Tusita realm, having accepted the request of the deities, having made the five great observations, being mindful and fully aware, passing away from the Tusita realm and taking rebirth in a family of great wealth, is not practiced by anyone else; it is practiced only by an All-Enlightened Bodhisatta. |
tathā paṭisandhiggahaṇadivase dasasahassilokadhātukampanampi, satassa sampajānassa mātukucchiyaṃ nivāsopi, satassa sampajānassa mātukucchito nikkhamanadivase dasasahassilokadhātukampanampi, sampatijātassa sattapadavītihāragamanampi, dibbasetacchatta. |
Similarly, the shaking of the ten-thousandfold world-system on the day of his conception; his dwelling in his mother's womb, mindful and fully aware; the shaking of the ten-thousandfold world-system on the day of his emergence from his mother's womb; his walking seven steps immediately after birth; the divine white parasol. |
dhāraṇampi, dibbavāḷabījanukkhepopi, sabbadisāsu sīhavilokanaṃ viloketvā attanā paṭisamaṃ kañci sattaṃ adisvā “aggohamasmi lokassā”ti evaṃ sīhanādanadanampi, paripākagate ñāṇe mahāsampattiṃ pahāya mahābhinikkhamanampi, mahābodhimaṇḍe pallaṅkena nisinnassa māravijayaṃ ādiṃ katvā pubbenivāsānussatidibbacakkhuvisodhanāni katvā paccūsasamaye sabbaññutaññāṇaguṇarāsipaṭividdhakkhaṇe dasasahassilokadhātukampanampi, paṭhamadhammadesanāya anuttaraṃ tiparivaṭṭaṃ dhammacakkappavattanampīti evamādi sabbaṃ na aññassa kassaci āciṇṇaṃ, sabbaññubuddhasseva āciṇṇaṃ. |
the holding of it; the waving of the divine yak-tail whisks; looking with a lion's gaze in all directions and, seeing no being equal to himself, roaring the lion's roar, "I am the chief of the world"; leaving behind great wealth when his knowledge had matured and making the great renunciation; practicing asceticism on the bank of the Anomā river; striving with energy for six years in the great struggle; after eating the milk-rice given by Sujātā and floating the golden bowl up the river, in the evening, having gone to the great Bodhi-tree and sitting cross-legged facing the eastern world-system, vanquishing the forces of Māra while the sun was still up; recollecting past lives in the first watch of the night; purifying the divine eye in the middle watch; and in the moment of attaining the collection of qualities of omniscient knowledge at dawn, having penetrated the law of dependent origination and the shaking of the ten-thousandfold world-system; and the setting in motion of the unsurpassed, three-revolution Wheel of Dhamma with the first sermon—all of this is not practiced by anyone else; it is practiced only by an All-Enlightened Buddha. |
evaṃ āciṇṇamanussotipi acchariyamanusso. |
Thus, "a man of practiced conduct" is also a wonderful man. |
♦ 173. catutthe kālakiriyāti ekasmiṃ kāle pākaṭā kiriyāti kālakiriyā. |
♦ 173. In the fourth, "timely death" (kālakiriyā) means an action that becomes manifest at a certain time. |
tathāgato hi pañcacattālīsa vassāni ṭhatvā tīṇi piṭakāni pañca nikāye navaṅgaṃ satthusāsanaṃ caturāsīti dhammakkhandhasahassāni pakāsetvā mahājanaṃ nibbānaninnaṃ nibbānapoṇaṃ katvā yamakasālānamantare nipanno bhikkhusaṅghaṃ āmantetvā appamādena ovaditvā sato sampajāno anupādisesāya nibbānadhātuyā parinibbāyi. |
For the Tathāgata, having stayed for forty-five years, having proclaimed the three Piṭakas, the five Nikāyas, the nine-limbed teaching of the Master, the eighty-four thousand groups of Dhamma, having made the great populace inclined towards Nibbāna, bent on Nibbāna, lying down between the twin sāla trees, having admonished the community of monks with the exhortation on diligence, being mindful and fully aware, he attained final Nibbāna in the element of Nibbāna without remainder. |
ayamassa kiriyā yāvajjatanā pākaṭāti ekasmiṃ kāle pākaṭā kiriyāti kālakiriyā. |
This action of his is manifest even to this day, thus it is an action manifest at a certain time, a "timely death." |
anutappā hotīti anutāpakarā hoti. |
"Is a cause for remorse" means it causes remorse. |
tattha cakkavattirañño kālakiriyā ekacakkavāḷe devamanussānaṃ anutāpakarā hoti. |
Therein, the death of a universal monarch causes remorse for gods and humans in one world system. |
buddhānaṃ kālakiriyā dasasahassacakkavāḷesu devamanussānaṃ anutāpakarā hoti. |
The death of Buddhas causes remorse for gods and humans in ten thousand world systems. |
tena vuttaṃ — “bahuno janassa anutappā hotī”ti. |
Therefore it is said — "is a cause for remorse for many people." |
♦ 174. pañcame adutiyoti dutiyassa buddhassa abhāvā adutiyo. |
♦ 174. In the fifth, "without a second" means there is no second Buddha. |
cattāro hi buddhā sutabuddho, catusaccabuddho, paccekabuddho, sabbaññubuddhoti. |
For there are four kinds of Buddhas: the Buddha by learning, the Buddha of the four truths, the solitary Buddha, and the all-enlightened Buddha. |
tattha bahussuto bhikkhu sutabuddho nāma . |
Therein, a very learned monk is called a Buddha by learning. |
khīṇāsavo catusaccabuddho nāma . |
An arahant is called a Buddha of the four truths. |
kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sāmaṃ paṭividdhapaccekabodhiñāṇo paccekabuddho nāma. |
One who has fulfilled the perfections for two incalculable eons and a hundred thousand more, and has individually penetrated the knowledge of a solitary Buddha by himself, is called a solitary Buddha. |
kappasatasahassādhikāni cattāri vā aṭṭha vā soḷasa vā asaṅkhyeyyāni pāramiyo pūretvā tiṇṇaṃ mārānaṃ matthakaṃ madditvā paṭividdhasabbaññutaññāṇo sabbaññubuddho nāma. |
One who has fulfilled the perfections for four, or eight, or sixteen incalculable eons and a hundred thousand more, has crushed the heads of the three Māras, and has penetrated the knowledge of omniscience, is called an all-enlightened Buddha. |
imesu catūsu buddhesu sabbaññubuddhova adutiyo nāma. |
Among these four Buddhas, only the all-enlightened Buddha is called "without a second." |
na hi tena saddhiṃ añño sabbaññubuddho nāma uppajjati. |
For no other all-enlightened Buddha arises together with him. |
♦ asahāyoti attabhāvena vā paṭividdhadhammehi vā sadiso sahāyo nāma assa natthīti asahāyo. |
♦ "Without a companion" means he has no companion who is his equal either in his personal existence or in the dhammas he has penetrated. |
“laddhasahāyo kho pana so bhagavā sekhānañceva paṭipadānan”ti iminā pana pariyāyena sekhāsekhā buddhānaṃ sahāyā nāma honti. |
However, by this method, "But that Blessed One has obtained companions, namely the trainees and the path," the trainees and adepts are called companions of the Buddhas. |
appaṭimoti paṭimā vuccati attabhāvo, tassa attabhāvasadisā aññā paṭimā natthīti appaṭimo. |
"Incomparable" means an image is called a personal existence; there is no other image similar to his personal existence, thus he is incomparable. |
yāpi ca manussā suvaṇṇarajatādimayā paṭimā karonti, tāsu vālaggamattampi okāsaṃ tathāgatassa attabhāvasadisaṃ kātuṃ samattho nāma natthīti sabbathāpi appaṭimo. |
And even the images that humans make of gold, silver, etc., there is no one capable of making even a hair's breadth of it similar to the personal existence of the Tathāgata, thus he is in every way incomparable. |
♦ appaṭisamoti attabhāvenevassa paṭisamo nāma koci natthīti appaṭisamo. |
♦ "Unequalled" means there is no one who is his equal in personal existence, thus he is unequalled. |
appaṭibhāgoti ye tathāgatena “cattāro satipaṭṭhānā”tiādinā nayena dhammā desitā, tesu “na cattāro satipaṭṭhānā, tayo vā pañca vā”tiādinā nayena paṭibhāgaṃ kātuṃ samattho nāma natthīti appaṭibhāgo. |
♦ "Unrivaled" means, of the dhammas taught by the Tathāgata in the manner of "the four foundations of mindfulness," etc., there is no one capable of making a rival claim in the manner of "not four foundations of mindfulness, but three or five," etc., thus he is unrivaled. |
appaṭipuggaloti añño koci “ahaṃ buddho”ti evaṃ paṭiññaṃ kātuṃ samattho puggalo natthīti appaṭipuggalo. |
♦ "Unparalleled individual" means there is no other individual capable of making the claim "I am a Buddha," thus he is an unparalleled individual. |
asamoti appaṭipuggalattāva sabbasattehi asamo. |
"Unequal" means, because he is an unparalleled individual, he is unequal to all beings. |
asamasamoti asamā vuccanti atītānāgatā sabbaññubuddhā, tehi asamehi samoti asamasamo. |
"Equal to the unequal" means the unequal are the past and future all-enlightened Buddhas; he is equal to those unequal ones, thus he is equal to the unequal. |
♦ dvipadānaṃ aggoti sammāsambuddho apadānaṃ dvipadānaṃ catuppadānaṃ bahuppadānaṃ rūpīnaṃ arūpīnaṃ saññīnaṃ asaññīnaṃ nevasaññīnāsaññīnaṃ sattānaṃ aggova. |
♦ "Chief of bipeds" means the Perfectly Enlightened One is the chief of beings without feet, with two feet, with four feet, with many feet, with form, without form, with perception, without perception, with neither perception nor non-perception. |
kasmā idha dvipadānaṃ aggoti vutto? |
Why is he called here the chief of bipeds? |
seṭṭhataravasena. imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahuppadesu na uppajjati, dvipadesuyeva uppajjati. |
Because of his greater excellence. For in this world, one who is excellent, when arising, does not arise among those without feet, with four feet, or with many feet; he arises only among bipeds. |
kataradvipadvesūti? manussesu ceva devesu ca. |
Among which bipeds? Among humans and gods. |
manussesu uppajjamāno tisahassimahāsahassilokadhātuṃ vase vattetuṃ samattho buddho hutvā uppajjati. |
Arising among humans, he arises as a Buddha capable of wielding power over the three-thousand-great-thousand world system. |
devesu uppajjamāno dasasahassilokadhātuṃ vasavattī mahābrahmā hutvā uppajjati. |
Arising among gods, he arises as a Mahābrahmā who wields power over the ten-thousandfold world system. |
so tassa kappiyakārako vā ārāmiko vā sampajjati. |
He becomes his attendant or temple-keeper. |
iti tatopi seṭṭhataravasenesa dvipadānaṃ aggoti vutto. |
Thus, because he is more excellent than that, he is called the chief of bipeds. |
♦ 175-186. chaṭṭhādīsu ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hotīti, bhikkhave, ekapuggalassa tathāgatassa arahato sammāsambuddhassa pātubhāvena mahantassa cakkhussa pātubhāvo hoti. |
♦ 175-186. In the sixth and following, "With the appearance of one person, monks, there is the appearance of a great eye," means, monks, with the appearance of one person, the Tathāgata, the Arahant, the Perfectly Enlightened One, there is the appearance of a great eye. |
tasmiṃ puggale pātubhūte taṃ pātubhūtameva hoti, na vinā tassa pātubhāvena pātubhavati. |
When that person has appeared, that very thing has appeared; it does not appear without his appearance. |
pātubhāvoti uppatti nipphatti. |
"Appearance" means arising, accomplishment. |
katamassa cakkhussāti? |
Of what eye? |
paññācakkhussa. kīvarūpassāti? |
Of the eye of wisdom. Of what kind? |
sāriputtattherassa vipassanāpaññāsadisassa mahāmoggallānattherassa samādhipaññāsadisassāti. |
Like the insight-wisdom of the Elder Sāriputta, like the concentration-wisdom of the Elder Mahāmoggallāna. |
ālokādīsupi eseva nayo. |
The same method applies to light and so on. |
ubhinnaṃ aggasāvakānaṃ paññāālokasadisoyeva hi ettha āloko, paññāobhāsasadisoyeva obhāso adhippeto. |
For here, the light is indeed like the light of wisdom of the two chief disciples, and the radiance intended is indeed like the radiance of wisdom. |
“mahato cakkhussa, mahato ālokassa, mahato obhāsassā”ti imāni ca pana tīṇipi lokiyalokuttaramissakāni kathitānīti veditabbāni. |
And it should be known that these three, "of a great eye, of a great light, of a great radiance," are spoken of as mixed, worldly and supramundane. |
♦ channaṃ anuttariyānanti uttaritaravirahitānaṃ channaṃ uttamadhammānaṃ. |
♦ "Of the six excellences" means of the six supreme qualities that have nothing superior to them. |
tattha dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti imāni cha anuttariyāni. |
Therein, excellence in seeing, excellence in hearing, excellence in acquisition, excellence in training, excellence in service, and excellence in recollection, these are the six excellences. |
imesaṃ pātubhāvo hotīti attho. |
The meaning is that their appearance occurs. |
āyasmā hi ānandatthero sāyaṃpātaṃ tathāgataṃ cakkhuviññāṇena daṭṭhuṃ labhati, idaṃ dassanānuttariyaṃ. |
For the venerable Ānanda gets to see the Tathāgata morning and evening with his eye-consciousness; this is excellence in seeing. |
aññopi sotāpanno vā sakadāgāmī vā anāgāmī vā ānandatthero viya tathāgataṃ dassanāya labhati, idampi dassanānuttariyaṃ . |
Any other stream-enterer, once-returner, or non-returner who gets to see the Tathāgata like the Elder Ānanda, this too is excellence in seeing. |
aparo pana puthujjanakalyāṇako ānandatthero viya dasabalaṃ dassanāya labhitvā taṃ dassanaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti. |
But another good worldling, having gotten to see the Ten-Powered One like the Elder Ānanda, develops that seeing and attains the path of stream-entry. |
idaṃ dassanameva nāma, mūladassanaṃ pana dassanānuttariyaṃ nāma. |
This is merely called seeing, but the root seeing is called excellence in seeing. |
♦ ānandattheroyeva ca abhikkhaṇaṃ dasabalassa vacanaṃ sotaviññāṇena sotuṃ labhati, idaṃ savanānuttariyaṃ. |
♦ And the Elder Ānanda frequently gets to hear the word of the Ten-Powered One with his ear-consciousness; this is excellence in hearing. |
aññepi sotāpannādayo ānandatthero viya tathāgatassa vacanaṃ savanāya labhanti, idampi savanānuttariyaṃ. |
Other stream-enterers and so on who get to hear the word of the Tathāgata like the Elder Ānanda, this too is excellence in hearing. |
aparo pana puthujjanakalyāṇako ānandatthero viya tathāgatassa vacanaṃ sotuṃ labhitvā taṃ savanaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti. |
But another good worldling, having gotten to hear the word of the Tathāgata like the Elder Ānanda, develops that hearing and attains the path of stream-entry. |
idaṃ savanameva nāma, mūlasavanaṃ pana savanānuttariyaṃ nāma. |
This is merely called hearing, but the root hearing is called excellence in hearing. |
♦ ānandattheroyeva ca dasabale saddhaṃ paṭilabhati, idaṃ lābhānuttariyaṃ. |
♦ And the Elder Ānanda gains faith in the Ten-Powered One; this is excellence in acquisition. |
aññepi sotāpannādayo ānandatthero viya dasabale saddhāpaṭilābhaṃ labhanti, idampi lābhānuttariyaṃ. |
Other stream-enterers and so on who gain faith in the Ten-Powered One like the Elder Ānanda, this too is excellence in acquisition. |
aparo pana puthujjanakalyāṇako ānandatthero viya dasabale saddhāpaṭilābhaṃ labhitvā taṃ lābhaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ lābhoyeva nāma, mūlalābho pana lābhānuttariyaṃ nāma. |
But another good worldling, having gained faith in the Ten-Powered One like the Elder Ānanda, develops that acquisition and attains the path of stream-entry; this is merely called acquisition, but the root acquisition is called excellence in acquisition. |
♦ ānandattheroyeva ca dasabalassa sāsane tisso sikkhā sikkhati, idaṃ sikkhānuttariyaṃ. |
♦ And the Elder Ānanda practices the three trainings in the teaching of the Ten-Powered One; this is excellence in training. |
aññepi sotāpannādayo ānandatthero viya dasabalassa sāsane tisso sikkhā sikkhanti, idampi sikkhānuttariyaṃ. |
Other stream-enterers and so on who practice the three trainings in the teaching of the Ten-Powered One like the Elder Ānanda, this too is excellence in training. |
aparo pana puthujjanakalyāṇako ānandatthero viya dasabalassa sāsane tisso sikkhā sikkhitvā tā sikkhā vaḍḍhetvā sotāpattimaggaṃ pāpeti. |
But another good worldling, having practiced the three trainings in the teaching of the Ten-Powered One like the Elder Ānanda, develops those trainings and attains the path of stream-entry. |
ayaṃ sikkhāyeva nāma, mūlasikkhā pana sikkhānuttariyaṃ nāma. |
This is merely called training, but the root training is called excellence in training. |
♦ ānandattheroyeva ca abhiṇhaṃ dasabalaṃ paricarati, idaṃ pāricariyānuttariyaṃ. |
♦ And the Elder Ānanda constantly serves the Ten-Powered One; this is excellence in service. |
aññepi sotāpannādayo ānandatthero viya abhiṇhaṃ dasabalaṃ paricaranti, idampi pāricariyānuttariyaṃ. |
Other stream-enterers and so on who constantly serve the Ten-Powered One like the Elder Ānanda, this too is excellence in service. |
aparo pana puthujjanakalyāṇako ānandatthero viya dasabalaṃ paricaritvā taṃ pāricariyaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ pāricariyāyeva nāma, mūlapāricariyā pana pāricariyānuttariyaṃ nāma. |
But another good worldling, having served the Ten-Powered One like the Elder Ānanda, develops that service and attains the path of stream-entry; this is merely called service, but the root service is called excellence in service. |
♦ ānandattheroyeva ca dasabalassa lokiyalokuttare guṇe anussarati, idaṃ anussatānuttariyaṃ. |
♦ And the Elder Ānanda recollects the worldly and supramundane qualities of the Ten-Powered One; this is excellence in recollection. |
aññepi sotāpannādayo ānandatthero viya dasabalassa lokiyalokuttare guṇe anussaranti, idampi anussatānuttariyaṃ. |
Other stream-enterers and so on who recollect the worldly and supramundane qualities of the Ten-Powered One like the Elder Ānanda, this too is excellence in recollection. |
aparo pana puthujjanakalyāṇako ānandatthero viya dasabalassa lokiyalokuttare guṇe anussaritvā taṃ anussatiṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ anussatiyeva nāma, mūlānussati pana anussatānuttariyaṃ nāma. |
But another good worldling, having recollected the worldly and supramundane qualities of the Ten-Powered One like the Elder Ānanda, develops that recollection and attains the path of stream-entry; this is merely called recollection, but the root recollection is called excellence in recollection. |
imāni cha anuttariyāni, imesaṃ pātubhāvo hoti. |
These are the six excellences; their appearance occurs. |
imāni ca pana cha anuttariyāni lokiyalokuttaramissakāni kathitānīti veditabbāni. |
And it should be known that these six excellences are spoken of as mixed, worldly and supramundane. |
♦ catunnaṃ paṭisambhidānaṃ sacchikiriyā hotīti catasso hi paṭisambhidāyo atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti. |
♦ "The realization of the four analytical knowledges occurs" means for the four analytical knowledges are: analytical knowledge of meaning, analytical knowledge of the teaching, analytical knowledge of language, and analytical knowledge of inspired speech. |
tattha atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, atthadhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. |
Therein, knowledge of meanings is the analytical knowledge of meaning; knowledge of teachings is the analytical knowledge of the teaching; knowledge of the expression of the meaning and teaching is the analytical knowledge of language; knowledge of knowledges is the analytical knowledge of inspired speech. |
ayamettha saṅkhepo, vitthāro panetāsaṃ abhidhamme āgatoyeva. |
This is the summary here; the detailed explanation of these is found in the Abhidhamma. |
imāsaṃ catassannaṃ paṭisambhidānaṃ buddhuppāde paccakkhakiriyā hoti, na vinā buddhuppādā. |
The direct realization of these four analytical knowledges occurs with the arising of a Buddha, not without the arising of a Buddha. |
etāsaṃ sacchikiriyāti attho. |
The meaning is the realization of them. |
imāpi lokiyalokuttarāva kathitāti veditabbā. |
It should be known that these too are spoken of as worldly and supramundane. |
♦ anekadhātupaṭivedhoti “cakkhudhātu rūpadhātū”tiādīnaṃ aṭṭhārasannaṃ dhātūnaṃ buddhuppādeyeva paṭivedho hoti, na vinā buddhuppādenāti attho. |
♦ "The penetration of many elements" means the penetration of the eighteen elements such as "the eye element, the form element," etc., occurs only with the arising of a Buddha, not without the arising of a Buddha. |
nānādhātupaṭivedhoti ettha imāva aṭṭhārasa dhātuyo nānāsabhāvato nānādhātuyoti veditabbā. |
"The penetration of various elements" means here these same eighteen elements should be known as various elements because of their various natures. |
yo panetāsaṃ “nānāsabhāvā etā”ti evaṃ nānākaraṇato paṭivedho, ayaṃ nānādhātupaṭivedho nāma. |
The penetration of them, which is the understanding that "these have various natures," is called the penetration of various elements. |
vijjāvimuttiphalasacchikiriyāti ettha vijjāti phale ñāṇaṃ, vimuttīti tadavasesā phalasampayuttā dhammā. |
"The realization of the fruit of knowledge and liberation" means here "knowledge" is the knowledge in the fruit, "liberation" is the other states associated with the fruit. |
sotāpattiphalasacchikiriyāti sototi paṭhamamaggo, tena sotena pattabbaṃ phalanti sotāpattiphalaṃ. |
"The realization of the fruit of stream-entry" means 'sota' is the first path; the fruit to be attained by that stream is the fruit of stream-entry. |
sakadāgāmiphalādīni pākaṭāneva. |
The fruits of once-returning and so on are evident. |
♦ 187. anuttaranti niruttaraṃ. |
♦ 187. "Unsurpassed" means having no superior. |
dhammacakkanti seṭṭhacakkaṃ. |
"Wheel of Dhamma" means the supreme wheel. |
cakkasaddo hesa — |
For this word 'cakka' (wheel) appears — |
♦ “catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa. |
♦ “Four became eight, and by eight, sixteen. |
♦ soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado. |
♦ By sixteen, thirty-two; he got an extra die on the wheel. |
♦ icchāhatassa posassa, cakkaṃ bhamati matthake”ti. |
♦ For the man struck by desire, the wheel spins on his head.” |
— |
— |
♦ ettha uracakke āgato. |
♦ Here it appears in the sense of a torture wheel. |
“cakkasamāruḷhā jānapadā pariyāyantī”ti ettha iriyāpathacakke. |
"The country-folk travel mounted on wheels," here in the sense of a wheel of posture. |
“atha kho so, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi māsehi niṭṭhitaṃ, taṃ pavattesī”ti ettha dārucakke. |
"Then, monks, that wheelwright turned the wheel that had been finished in six months," here in the sense of a wooden wheel. |
“addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārānī”ti ettha lakkhaṇacakke. |
"The brahmin Doṇa saw on the soles of the Blessed One's feet wheels with a thousand spokes," here in the sense of a characteristic wheel. |
“cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī”ti ettha sampatticakke. |
"Monks, there are these four wheels, endowed with which the fourfold wheel of gods and humans turns," here in the sense of a wheel of fortune. |
“dibbaṃ cakkaratanaṃ pātubhavatī”ti ettha ratanacakke. |
"The divine wheel-treasure appears," here in the sense of a treasure wheel. |
idha pana dhammacakke āgato. |
Here, however, it appears in the sense of the Wheel of Dhamma. |
♦ pavattitanti ettha dhammacakkaṃ abhinīharati nāma, abhinīhaṭaṃ nāma, uppādeti nāma, uppāditaṃ nāma, pavatteti nāma, pavattitaṃ nāmāti ayaṃ pabhedo veditabbo. |
♦ "Set in motion" — here this distinction should be understood: the Wheel of Dhamma is being prepared, has been prepared, is being produced, has been produced, is being set in motion, has been set in motion. |
kuto paṭṭhāya dhammacakkaṃ abhinīharati nāmāti? |
From when does the Wheel of Dhamma begin to be prepared? |
yadā sumedhabrāhmaṇo hutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā sattasatakamahādānaṃ datvā isipabbajjaṃ pabbajitvā pañca abhiññā aṭṭha samāpattiyo nibbatteti, tato paṭṭhāya dhammacakkaṃ abhinīharati nāma. |
When, as the brahmin Sumedha, having seen the danger in sensual pleasures and the benefit in renunciation, he gave the great sevenfold gift, went forth into the ascetic life, and produced the five supernormal powers and the eight attainments; from then on, the Wheel of Dhamma is being prepared. |
♦ kuto paṭṭhāya abhinīhaṭaṃ nāmāti? |
♦ From when has it been prepared? |
yadā aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle mahābodhimaṇḍatthāya mānasaṃ bandhitvā “byākaraṇaṃ aladdhā na vuṭṭhahissāmī”ti vīriyādhiṭṭhānaṃ adhiṭṭhāya nipanno dasabalassa santikā byākaraṇaṃ labhi, tato paṭṭhāya dhammacakkaṃ abhinīhaṭaṃ nāma. |
When, having fulfilled the eight conditions, he made a mental resolve at the foot of Dīpaṅkara for the great Bodhi-seat, and, having undertaken the vow of energy, "I will not get up without receiving the prediction," he lay down and received the prediction from the Ten-Powered One; from then on, the Wheel of Dhamma has been prepared. |
♦ kuto paṭṭhāya uppādeti nāmāti? |
♦ From when is it being produced? |
tato paṭṭhāya dānapāramiṃ pūrentopi dhammacakkaṃ uppādeti nāma. |
From then on, while fulfilling the perfection of giving, he is producing the Wheel of Dhamma. |
sīlapāramiṃ pūrentopi ... pe ... upekkhāpāramiṃ pūrentopi dhammacakkaṃ uppādeti nāma. |
While fulfilling the perfection of virtue... (etc.)... while fulfilling the perfection of equanimity, he is producing the Wheel of Dhamma. |
dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyo pūrentopi, pañca mahāpariccāge pariccajantopi, ñātatthacariyaṃ pūrentopi dhammacakkaṃ uppādeti nāma. |
While fulfilling the ten perfections, the ten sub-perfections, the ten ultimate perfections; while making the five great renunciations; while fulfilling the practice for the welfare of kinsmen, he is producing the Wheel of Dhamma. |
vessantarattabhāve ṭhatvā sattasatakamahādānaṃ datvā puttadāraṃ dānamukhe niyyātetvā pāramikūṭaṃ gahetvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devatāhi āyācito paṭiññaṃ datvā pañcamahāvilokanaṃ vilokentopi dhammacakkaṃ uppādetiyeva nāma. |
While in the Vessantara existence, giving the great seven-hundredfold gift, handing over his son and wife for the sake of giving, having reached the peak of the perfections, being reborn in the Tusita heaven, and having lived there for the full lifespan, being requested by the deities, giving his promise, and making the five great observations, he is indeed producing the Wheel of Dhamma. |
mātukucchiyaṃ paṭisandhiṃ gaṇhantopi, paṭisandhikkhaṇe dasasahassacakkavāḷaṃ kampentopi, mātukucchito nikkhantadivase tatheva lokaṃ kampentopi, sampatijāto satta padāni gantvā “aggomahasmī”ti sīhanādaṃ nadantopi, ekūnatiṃsa saṃvaccharāni agāramajjhe vasantopi, mahābhinikkhamanaṃ nikkhamantopi, anomānadītīre pabbajantopi, mahāpadhāne chabbassāni vīriyaṃ karontopi, sujātāya dinnaṃ madhupāyāsaṃ bhuñjitvā suvaṇṇapātiṃ nadiyā pavāhetvā sāyanhasamaye bodhimaṇḍavaragato puratthimaṃ lokadhātuṃ olokento nisīditvā sūriye dharamāneyeva mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussarantopi, majjhimayāme dibbacakkhuṃ visodhentopi, paccūsakālasamanantare paccayākāraṃ sammasitvā sotāpattimaggaṃ paṭivijjhantopi, sotāpattiphalaṃ sacchikarontopi, sakadāgāmimaggaṃ sakadāgāmiphalaṃ anāgāmimaggaṃ anāgāmiphalaṃ sacchikarontopi, arahattamaggaṃ paṭivijjhantopi dhammacakkaṃ uppādetiyeva nāma. |
While taking conception in his mother's womb, while shaking the ten-thousandfold world-system at the moment of conception, while shaking the world in the same way on the day of his emergence from his mother's womb, while, immediately after birth, walking seven steps and roaring the lion's roar, "I am the chief"; while living in the household for twenty-nine years; while making the great renunciation; while going forth on the bank of the Anomā river; while practicing energy in the great struggle for six years; after eating the milk-rice given by Sujātā and floating the golden bowl up the river; in the evening, having come to the supreme Bodhi-tree and sitting cross-legged facing the eastern world-system and vanquishing the forces of Māra while the sun was still up; while recollecting past lives in the first watch of the night; while purifying the divine eye in the middle watch; just after the time of dawn, having investigated dependent origination and penetrating the path of stream-entry; while realizing the fruit of stream-entry; while realizing the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning; while penetrating the path of Arahantship, he is indeed producing the Wheel of Dhamma. |
♦ arahattaphalakkhaṇe pana tena dhammacakkaṃ uppāditaṃ nāma. |
♦ But at the moment of the fruit of Arahantship, the Wheel of Dhamma has been produced by him. |
buddhānañhi sakalalokiyalokuttaraguṇarāsi arahattaphaleneva saddhiṃ ijjhati. |
For the entire collection of worldly and supramundane qualities of Buddhas is accomplished together with the fruit of Arahantship. |
tasmā tena tasmiṃ khaṇe dhammacakkaṃ uppāditaṃ nāma hoti. |
Therefore, at that moment, the Wheel of Dhamma has been produced by him. |
♦ kadā pavatteti nāma? |
♦ When is he setting it in motion? |
bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye aññākoṇḍaññattheraṃ kāyasakkhiṃ katvā dhammacakkappavattanasuttantaṃ desento dhammacakkaṃ pavatteti nāma. |
Having spent seven weeks at the Bodhi-tree, at Isipatana in the Deer Park, having made the Elder Aññākoṇḍañña the eyewitness, while teaching the Discourse on the Setting in Motion of the Wheel of Dhamma, he is setting the Wheel of Dhamma in motion. |
♦ yadā pana aññākoṇḍaññattherena dasabalassa desanāñāṇānubhāvanibbattaṃ savanaṃ labhitvā sabbapaṭhamaṃ dhammo adhigato, tato paṭṭhāya dhammacakkaṃ pavattitaṃ nāma hotīti veditabbaṃ. |
♦ But when the Elder Aññākoṇḍañña, having received the hearing produced by the power of the Ten-Powered One's teaching-knowledge, first understood the Dhamma, from then on the Wheel of Dhamma is to be known as having been set in motion. |
dhammacakkanti cetaṃ desanāñāṇassapi nāmaṃ paṭivedhañāṇassapi. |
And this "Wheel of Dhamma" is a name for both the knowledge of teaching and the knowledge of penetration. |
tesu desanāñāṇaṃ lokiyaṃ, paṭivedhañāṇaṃ lokuttaraṃ. |
Of these, the knowledge of teaching is worldly, the knowledge of penetration is supramundane. |
kassa desanāpaṭivedhañāṇanti? |
Whose knowledge of teaching and penetration is it? |
na aññassa kassaci, sammāsambuddhasseva desanāñāṇañca paṭivedhañāṇañcāti veditabbaṃ. |
It should be known that it is of no one else, but of the Perfectly Enlightened One alone is the knowledge of teaching and the knowledge of penetration. |
♦ sammadevāti hetunā nayena kāraṇeneva. |
♦ "Rightly" means by reason, by method, by cause alone. |
anuppavattetīti yathā purato gacchantassa pacchato gacchanto taṃ anugacchati nāma, evaṃ paṭhamataraṃ satthārā pavattitaṃ thero anuppavatteti nāma. |
"Continues to set in motion" means just as one who goes behind follows one who goes in front, so the elder continues to set in motion what was first set in motion by the Teacher. |
kathaṃ? satthā hi “cattārome, bhikkhave, satipaṭṭhānā. |
How? The Teacher, when saying, "Monks, there are these four foundations of mindfulness. |
katame cattāro”ti kathento dhammacakkaṃ pavatteti nāma, dhammasenāpati sāriputtattheropi “cattārome, āvuso, satipaṭṭhānā”ti kathento dhammacakkaṃ anuppavatteti nāma. |
What four?" is setting the Wheel of Dhamma in motion. The General of the Dhamma, the Elder Sāriputta, too, when saying, "Friends, there are these four foundations of mindfulness," is continuing to set the Wheel of Dhamma in motion. |
sammappadhānādīsupi eseva nayo. |
The same method applies to the right strivings and so on. |
na kevalañca bodhipakkhiyadhammesu, “cattārimāni, bhikkhave, ariyasaccāni. |
And not only in the case of the Dhammas pertaining to enlightenment, but also in cases like "Monks, these are the four noble truths. |
cattārome, bhikkhave, ariyavaṃsā”tiādīsupi ayaṃ nayo netabbova. |
Monks, these are the four noble lineages," this method should be applied. |
evaṃ sammāsambuddho dhammacakkaṃ pavatteti nāma, thero dasabalena pavattitaṃ dhammacakkaṃ anuppavatteti nāma. |
Thus the Perfectly Enlightened One sets the Wheel of Dhamma in motion; the elder continues to set in motion the Wheel of Dhamma set in motion by the Ten-Powered One. |
♦ evaṃ dhammacakkaṃ anuppavattentena pana therena dhammo desitopi pakāsitopi satthārāva desito pakāsito hoti. |
♦ However, the Dhamma taught and proclaimed by the elder who thus continues to set the Wheel of Dhamma in motion is taught and proclaimed by the Teacher himself. |
yo hi koci bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā devo vā sakko vā māro vā brahmā vā dhammaṃ desetu pakāsetu, sabbo so satthārā desito pakāsitova nāma hoti, sesajano pana lekhahārakapakkhe ṭhitova nāma hoti. |
For whoever—be it a monk, a nun, a layman, a laywoman, a god, a Sakka, a Māra, or a Brahmā—teaches or proclaims the Dhamma, all that is called taught and proclaimed by the Teacher. The other people are merely in the position of a letter-carrier. |
kathaṃ? yathā hi raññā dinnaṃ paṇṇaṃ vācetvā yaṃ yaṃ kammaṃ karonti, taṃ taṃ kammaṃ yena kenaci katampi kāritampi raññā kāritanteva vuccati. |
How? Just as whatever deed they do after reading out a letter given by a king, that deed, by whomever it is done or caused to be done, is said to be done by the king. |
mahārājā viya hi sammāsambuddho. |
For the Perfectly Enlightened One is like a great king. |
rājapaṇṇaṃ viya tepiṭakaṃ buddhavacanaṃ. |
The Tipiṭaka, the Buddha's word, is like the king's letter. |
paṇṇadānaṃ viya tepiṭake nayamukhadānaṃ paṇṇaṃ vācetvā taṃtaṃkammānaṃ karaṇaṃ viya catunnaṃ parisānaṃ attano balena buddhavacanaṃ uggaṇhitvā paresaṃ desanā pakāsanā. |
The giving of the method in the Tipiṭaka is like the giving of the letter; the teaching and proclaiming to others by the four assemblies, having learned the Buddha's word by their own strength, is like the doing of various deeds after reading the letter. |
tattha yathā paṇṇaṃ vācetvā yena kenaci katampi kāritampi taṃ kammaṃ raññā kāritameva hoti, evameva yena kenaci desitopi pakāsitopi dhammo satthārā desito pakāsitova nāma hotīti veditabbo. |
Therein, just as that deed, done or caused to be done by anyone after reading the letter, is done by the king, so too the Dhamma, taught or proclaimed by anyone, is to be understood as taught and proclaimed by the Teacher. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ ekapuggalavaggavaṇṇanā. |
♦ Commentary on the Chapter of the Single Person. |
♦ 14. etadaggavaggo |
♦ 14. The Chapter on the Foremost |
♦ (14) 1. paṭhamaetadaggavaggo |
♦ (14) 1. The First Chapter on the Foremost |
♦ etadaggapadavaṇṇanā |
♦ Commentary on the term "Foremost" |
♦ 188. etadaggesu paṭhamavaggassa paṭhame etadagganti etaṃ aggaṃ. |
♦ 188. In the first chapter on the Foremost, "etadagga" means "this is the foremost." |
ettha ca ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. |
And here this word "agga" (foremost) is seen in the senses of beginning, tip, portion, and best. |
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnan”tiādīsu hi ādimhi dissati. |
For in passages like "From today onwards, good gatekeeper, I close the door to the Nigaṇṭhas, male and female," it is seen in the sense of beginning. |
“teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya , ucchaggaṃ veḷaggan”tiādīsu koṭiyaṃ. |
In passages like "with that very fingertip he would touch that fingertip," "the tip of a sugarcane, the tip of a bamboo," it is seen in the sense of tip. |
“ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā , anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetun”tiādīsu koṭṭhāse. |
In passages like "the best part of the sour, or the best part of the sweet, or the best part of the bitter," "I allow, monks, to divide by the best part of the monastery or by the best part of the monastic cell," it is seen in the sense of portion. |
“yāvatā, bhikkhave, sattā apadā vā ... pe ... tathāgato tesaṃ aggamakkhāyatī”tiādīsu seṭṭhe. |
In passages like "As far as, monks, there are beings, whether without feet... (etc.)... the Tathāgata is declared the foremost of them," it is seen in the sense of best. |
svāyamidha koṭiyampi vaṭṭati seṭṭhepi. |
Here, it is suitable in the sense of both tip (pinnacle) and best. |
te hi therā attano attano ṭhāne koṭibhūtātipi aggā, seṭṭhabhūtātipi. |
For those elders, in their respective stations, are foremost because they are the pinnacle, and also because they are the best. |
tasmā etadagganti esā koṭi eso seṭṭhoti ayamettha attho. |
Therefore, "etadagga" means "this is the pinnacle, this is the best"; this is the meaning here. |
eseva nayo sabbasuttesu. |
This is the method in all the suttas. |
♦ ayañca etadaggasannikkhepo nāma catūhi kāraṇehi labbhati aṭṭhuppattito āgamanato ciṇṇavasito guṇātirekatoti. |
♦ And this summary of the foremost is obtained for four reasons: from the occasion of the story, from the tradition, from habitual practice, and from the excellence of the quality. |
tattha koci thero ekena kāraṇena etadaggaṭṭhānaṃ labhati, koci dvīhi, koci tīhi, koci sabbeheva catūhipi āyasmā sāriputtatthero viya. |
Therein, a certain elder obtains the position of foremost for one reason, some for two, some for three, and some, like the venerable elder Sāriputta, for all four. |
so hi aṭṭhuppattitopi mahāpaññatāya etadaggaṭṭhānaṃ labhi āgamanādīhipi. |
For he obtained the position of foremost in great wisdom from the occasion of the story, and also from tradition and the others. |
kathaṃ? ekasmiṃ hi samaye satthā jetavanamahāvihāre viharanto kaṇḍambarukkhamūle titthiyamaddanaṃ yamakapāṭihāriyaṃ dassetvā “kahaṃ nu kho purimabuddhā yamakapāṭihāriyaṃ katvā vassaṃ upagacchantī”ti āvajjento “tāvatiṃsabhavane”ti ñatvā dve padantarāni dassetvā tatiyena padena tāvatiṃsabhavane paccuṭṭhāsi. |
How? On one occasion, the Teacher, while dwelling in the Jetavana monastery, after displaying the twin miracle of crushing the heretics at the foot of the Gaṇḍamba mango tree, considered, "Where indeed did the former Buddhas, after performing the twin miracle, enter the rains retreat?" Knowing it was "in the Tāvatiṃsa heaven," he showed two footsteps and with the third step he appeared in the Tāvatiṃsa heaven. |
sakko devarājā bhagavantaṃ disvā paṇḍukambalasilāto uṭṭhāya saddhiṃ devagaṇena paccuggamanaṃ agamāsi. |
Sakka, king of the gods, seeing the Blessed One, rose from the Paṇḍukambala stone seat and went to meet him with his retinue of gods. |
devā cintayiṃsu — “sakko devarājā devagaṇaparivuto saṭṭhiyojanāyāmāya paṇḍukambalasilāya nisīditvā sampattiṃ anubhavati, buddhānaṃ nāma nisinnakālato paṭṭhāya na sakkā aññena ettha hatthampi ṭhapetun”ti. |
The gods thought: "Sakka, king of the gods, surrounded by his divine retinue, enjoys his fortune seated on the sixty-yojana-long Paṇḍukambala stone seat. From the time the Buddhas sit down, it is not possible for another to even place a hand on it." |
satthāpi tattha nisinno tesaṃ cittācāraṃ ñatvā mahāpaṃsukūliko viya muṇḍapīṭhakaṃ sabbameva paṇḍukambalasilaṃ avattharitvā nisīdi. |
The Teacher also, seated there, knowing the course of their minds, like a great wearer of refuse-rags, covered the entire Paṇḍukambala stone with a small sitting mat and sat down. |
evaṃ nisīdanto pana attano vā sarīraṃ mahantaṃ katvā māpesi, paṇḍukambalasilaṃ vā khuddakaṃ akāsīti na sallakkhetabbaṃ. |
But it should not be thought that, when sitting thus, he either made his own body large or the Paṇḍukambala stone small. |
acinteyyo hi buddhavisayo. |
For the domain of a Buddha is inconceivable. |
evaṃ nisinno pana mātaraṃ kāyasakkhiṃ katvā dasasahassacakkavāḷadevatānaṃ “kusalā dhammā akusalā dhammā abyākatā dhammā”ti abhidhammapiṭakaṃ desesi. |
Seated thus, with his mother as the eyewitness, he taught the Abhidhamma Piṭaka—"wholesome states, unwholesome states, indeterminate states"—to the deities of the ten-thousandfold world-system. |
♦ pāṭihāriyaṭṭhānepi sabbāpi dvādasayojanikā parisā anuruddhattheraṃ upasaṅkamitvā “kahaṃ, bhante, dasabalo gato”ti pucchi. |
♦ Also at the place of the miracle, the entire twelve-yojana-wide assembly approached the Elder Anuruddha and asked, "Venerable sir, where has the Ten-Powered One gone?" |
tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā abhidhammakathaṃ desetuṃ gatoti. |
"He has gone to the Tāvatiṃsa heaven to enter the rains retreat on the Paṇḍukambala stone seat and to teach the Abhidhamma." |
bhante, na mayaṃ satthāraṃ adisvā gamissāma. |
"Venerable sir, we will not leave without seeing the Teacher. |
kadā satthā āgamissatīti satthu āgamanakālaṃ jānāthāti? |
When will the Teacher return? Please find out the time of the Teacher's return." |
mahāmoggallānattherassa bhāraṃ karotha, so buddhānaṃ santikaṃ gantvā sāsanaṃ āharissatīti. |
"Make it the responsibility of the Elder Mahāmoggallāna; he will go to the Buddha's presence and bring back a message." |
kiṃ pana therassa tattha gantuṃ balaṃ natthīti? |
"But does the elder not have the power to go there?" |
atthi, visesavantānaṃ pana visesaṃ passantūti evamāha. |
"He does, but let them see the excellence of those who are excellent," thus he said. |
mahājano mahāmoggallānattheraṃ upasaṅkamitvā satthu sāsanaṃ gahetvā āgamanatthāya yāci. |
The great crowd approached the Elder Mahāmoggallāna and begged him to go and bring a message from the Teacher. |
thero passanteyeva mahājane pathaviyaṃ nimujjitvā antosinerunā gantvā satthāraṃ vanditvā āha — “bhante, mahājano tumhākaṃ dassanakāmo, āgamanadivasaṃ vo jānituṃ icchatī”ti. |
The elder, in full view of the great crowd, dived into the earth, went through the interior of Sineru, paid homage to the Teacher, and said: "Venerable sir, the great crowd is desirous of seeing you and wishes to know the day of your return." |
tena hi “ito temāsaccayena saṅkassanagaradvāre passathā”tissa vadehīti. |
"Then tell them, 'See me at the gate of the city of Saṅkassa at the end of three months from now.'" |
thero bhagavato sāsanaṃ āharitvā mahājanassa kathesi. |
The elder brought the Blessed One's message and told the great crowd. |
mahājano tattheva temāsaṃ khandhāvāraṃ bandhitvā vasi. |
The great crowd set up camp right there and stayed for three months. |
cūḷānāthapiṇḍiko dvādasayojanāya parisāya temāsaṃ yāgubhattaṃ ādāsi. |
The lesser Anāthapiṇḍika provided rice-gruel and meals for the twelve-yojana-wide assembly for three months. |
♦ satthāpi sattappakaraṇāni desetvā manussalokaṃ āgamanatthāya ākappaṃ dassesi. |
♦ The Teacher also, having taught the seven treatises, showed his intention to return to the human world. |
sakko devarājā vissakammaṃ āmantetvā tathāgatassa otaraṇatthāya sopānaṃ māpetuṃ āṇāpesi. |
Sakka, king of the gods, summoned Vissakamma and ordered him to create a stairway for the Tathāgata's descent. |
so ekato sovaṇṇamayaṃ ekato rajatamayaṃ sopānaṃ māpetvā majjhe maṇimayaṃ māpesi. |
He created one stairway of gold, one of silver, and one of jewels in the middle. |
satthā maṇimaye sopāne ṭhatvā “mahājano maṃ passatū”ti adhiṭṭhāsi. |
The Teacher, standing on the jeweled stairway, resolved, "Let the great crowd see me." |
attano ānubhāveneva “mahājano avīcimahānirayaṃ passatū”tipi adhiṭṭhāsi. |
By his own power, he also resolved, "Let the great crowd see the great Avīci hell." |
nirayadassanena cassa uppannasaṃvegataṃ ñatvā devalokaṃ dassesi. |
And knowing their feeling of spiritual urgency aroused by seeing the hell, he showed them the deva world. |
athassa otarantassa mahābrahmā chattaṃ dhāresi, sakko devarājā pattaṃ gaṇhi, suyāmo devarājā dibbaṃ vāḷabījaniṃ bīji, pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ samapaññāsāya mucchanāhi mucchitvā vādento purato otari. |
Then, as he was descending, Mahābrahmā held a parasol, Sakka, king of the gods, took the bowl, Suyāma, king of the gods, fanned with a divine yak-tail whisk, and Pañcasikha, the Gandhabba deva-son, playing the Beluva-paṇḍu lute modulated with fifty modulations, descended in front. |
buddhānaṃ pathaviyaṃ patiṭṭhitakāle “ahaṃ paṭhamaṃ vandissāmi, ahaṃ paṭhamaṃ vandissāmī”ti mahājano aṭṭhāsi. |
At the time the Buddha set foot on the earth, the great crowd stood there, thinking, "I will be the first to pay homage, I will be the first to pay homage." |
saha mahāpathavīakkamanena pana bhagavato neva mahājano na asītimahāsāvakā paṭhamakavandanaṃ sampāpuṇiṃsu, dhammasenāpati sāriputtattheroyeva pana sampāpuṇi. |
But with the stepping on the great earth, neither the great crowd nor the eighty great disciples achieved the first homage; only the General of the Dhamma, the Elder Sāriputta, achieved it. |
♦ atha satthā dvādasayojanāya parisāya antare “therassa paññānubhāvaṃ jānantū”ti puthujjanapañcakaṃ pañhaṃ ārabhi. |
♦ Then the Teacher, in the midst of the twelve-yojana-wide assembly, in order to "let them know the power of the elder's wisdom," began a series of five questions for ordinary people. |
paṭhamaṃ lokiyamahājano sallakkhessatīti puthujjanapañhaṃ pucchi. |
First, he asked a question for ordinary people, thinking the worldly crowd would understand. |
ye ye sallakkhiṃsu, te te kathayiṃsu. |
Those who understood, they answered. |
dutiyaṃ puthujjanavisayaṃ atikkamitvā sotāpattimagge pañhaṃ pucchi. |
Second, transcending the domain of ordinary people, he asked a question on the path of stream-entry. |
puthujjanā tuṇhī ahesuṃ, sotāpannāva kathayiṃsu. |
The ordinary people fell silent; only the stream-enterers answered. |
tato sotāpannānaṃ visayaṃ atikkamitvā sakadāgāmimagge pañhaṃ pucchi. |
Then, transcending the domain of the stream-enterers, he asked a question on the path of once-returning. |
sotāpannā tuṇhī ahesuṃ, sakadāgāminova kathayiṃsu. |
The stream-enterers fell silent; only the once-returners answered. |
tesampi visayaṃ atikkamitvā anāgāmimagge pañhaṃ pucchi. |
Transcending their domain too, he asked a question on the path of non-returning. |
sakadāgāmino tuṇhī ahesuṃ, anāgāminova kathayiṃsu. |
The once-returners fell silent; only the non-returners answered. |
tesampi visayaṃ atikkamitvā arahattamagge pañhaṃ pucchi. |
Transcending their domain too, he asked a question on the path of Arahantship. |
anāgāmino tuṇhī ahesuṃ, arahantāva kathayiṃsu. |
The non-returners fell silent; only the Arahants answered. |
tato heṭṭhimakoṭito paṭṭhāya abhiññāte abhiññāte sāvake pucchi, te attano attano paṭisambhidāvisaye ṭhatvā kathayiṃsu. |
Then, starting from the lowest level, he asked the disciples who were renowned for their supernormal knowledge; they answered, each standing in the domain of their own analytical knowledge. |
atha mahāmoggallānaṃ pucchi, sesasāvakā tuṇhī ahesuṃ, therova kathesi. |
Then he asked Mahāmoggallāna; the other disciples fell silent, only the elder spoke. |
tassāpi visayaṃ atikkamitvā sāriputtattherassa visaye pañhaṃ pucchi. |
Transcending his domain too, he asked a question in the domain of the Elder Sāriputta. |
mahāmoggallāno tuṇhī ahosi, sāriputtattherova kathesi. |
Mahāmoggallāna fell silent; only the Elder Sāriputta spoke. |
therassāpi visayaṃ atikkamitvā buddhavisaye pañhaṃ pucchi. |
Transcending the elder's domain too, he asked a question in the domain of a Buddha. |
dhammasenāpati āvajjentopi passituṃ na sakkoti, puratthimapacchimuttaradakkhiṇā catasso disā catasso anudisāti ito cito ca olokento pañhuppattiṭṭhānaṃ sallakkhetuṃ nāsakkhi. |
The General of the Dhamma, though reflecting, could not see it; looking this way and that in the four cardinal and four intermediate directions, he could not perceive the origin of the question. |
♦ satthā therassa kilamanabhāvaṃ jānitvā “sāriputto kilamati, nayamukhamassa dassessāmī”ti “āgamehi tvaṃ, sāriputtā”ti vatvā “nāyaṃ tuyhaṃ visayo pañho, buddhānaṃ esa visayo sabbaññūnaṃ yasassīnan”ti buddhavisayabhāvaṃ ācikkhitvā “bhūtamidanti, sāriputta, samanupassasī”ti āha. |
♦ The Teacher, knowing the elder's fatigue, thought, "Sāriputta is tired, I will show him an opening," and saying, "Come, Sāriputta," he said, "This question is not in your domain; this is the domain of the Buddhas, the omniscient, the glorious ones," and having explained that it was in the domain of a Buddha, he said, "Sāriputta, do you perceive this as 'what has come to be'?" |
thero “catumahābhūtikakāyapariggahaṃ me bhagavā ācikkhatī”ti ñatvā “aññātaṃ bhagavā, aññātaṃ sugatā”ti āha. |
The elder, knowing "The Blessed One is indicating to me the comprehension of the body made of the four great elements," said, "I understand, Blessed One, I understand, Sublime One." |
etasmiṃ ṭhāne ayaṃ kathā udapādi — mahāpañño vata, bho, sāriputtatthero, yatra hi nāma sabbehi anaññātaṃ pañhaṃ kathesi, buddhehi ca dinnanaye ṭhatvā buddhavisaye pañhaṃ kathesi, iti therassa paññānubhāvo yattakaṃ ṭhānaṃ buddhānaṃ kittisaddena otthaṭaṃ, sabbaṃ ajjhottharitvā gatoti evaṃ tāva thero aṭṭhuppattito mahāpaññatāya etadaggaṭṭhānaṃ labhi. |
At that point, this talk arose: "Oh, how wise is the Elder Sāriputta, for he has answered a question unknown to all others, and standing in the method given by the Buddhas, he has answered a question in the domain of a Buddha." Thus the power of the elder's wisdom, as far as the place pervaded by the fame of the Buddhas, covered and surpassed it all. Thus the elder, from the occasion of the story, obtained the position of foremost in great wisdom. |
♦ kathaṃ āgamanato? |
♦ How from tradition? |
imissāyeva hi aṭṭhuppattiyā satthā āha — sāriputto na idāneva paññavā, atīte pañca jātisatāni isipabbajjaṃ pabbajitvāpi mahāpaññova ahosi — |
For from this very occasion of the story, the Teacher said: "Sāriputta is not wise only now; in the past, for five hundred births, having gone forth into the ascetic life, he was of great wisdom." |
♦ “yo pabbajī jātisatāni pañca, |
♦ “He who went forth for five hundred births, |
♦ pahāya kāmāni manoramāni. |
♦ having abandoned delightful sensual pleasures. |
♦ taṃ vītarāgaṃ susamāhitindriyaṃ, |
♦ Him, free from passion, with well-concentrated faculties, |
♦ parinibbutaṃ vandatha sāriputtan”ti. |
♦ the fully extinguished one, pay homage to Sāriputta.” |
♦ evaṃ pabbajjaṃ upabrūhayamāno ekasmiṃ samaye bārāṇasiyaṃ brāhmaṇakule nibbatto. |
♦ Thus, extolling his going-forth, on one occasion he was born into a brahmin family in Bārāṇasī. |
tayo vede uggaṇhitvā tattha sāraṃ apassanto “pabbajitvā ekaṃ mokkhadhammaṃ gavesituṃ vaṭṭatī”ti cittaṃ uppādesi. |
Having learned the three Vedas and not seeing any essence in them, he had the thought, "It is proper to go forth and seek a doctrine of deliverance." |
tasmiṃ kāle bodhisattopi kāsiraṭṭhe udiccabrāhmaṇamahāsālakule nibbatto vuddhimanvāya uggahitasippo kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā gharāvāsaṃ pahāya himavantaṃ pavisitvā kasiṇaparikammaṃ katvā pañca abhiññā aṭṭha samāpattiyo nibbattetvā vanamūlaphalāhāro himavantappadese vasati. |
At that time, the Bodhisatta was also born in the Kāsī country into a great, wealthy northern brahmin family. Having grown up and learned the arts, seeing the danger in sensual pleasures and the benefit in renunciation, he abandoned the household life, entered the Himalayas, and having practiced the kasiṇa meditation, he produced the five supernormal powers and the eight attainments, and lived in the Himalayan region on forest roots and fruits. |
sopi māṇavo nikkhamitvā tasseva santike pabbaji. |
That young man also went forth and became his disciple. |
parivāro mahā ahosi pañcasatamattā isayo. |
His retinue was large, about five hundred ascetics. |
♦ athassa so jeṭṭhantevāsiko ekadesaṃ parisaṃ gahetvā loṇambilasevanatthaṃ manussapathaṃ agamāsi. |
♦ Then his chief disciple, taking a part of the assembly, went to a human settlement to get salt and sour seasoning. |
tasmiṃ samaye bodhisatto tasmiṃyeva himavantappadese kālaṃ akāsi. |
At that time, the Bodhisatta passed away in that same Himalayan region. |
kālakiriyasamayeva naṃ antevāsikā sannipatitvā pucchiṃsu — “atthi tumhehi koci viseso adhigato”ti. |
At the very time of his death, his disciples gathered and asked him: "Have you attained any special state?" |
bodhisatto “natthi kiñcī”ti vatvā aparihīnajjhāno ābhassarabrahmaloke nibbatto. |
The Bodhisatta, saying "Nothing at all," without having lost his jhānas, was reborn in the Ābhassara brahma world. |
so kiñcāpi ākiñcaññāyatanassa lābhī, bodhisattānaṃ pana arūpāvacare paṭisandhi nāma na hoti. |
Although he was a obtainer of the base of nothingness, for Bodhisattas, there is no rebirth in the formless realm. |
kasmā? abhabbaṭṭhānattā. |
Why? Because it is an impossible station. |
iti so arūpasamāpattilābhī samānopi rūpāvacare nibbatti. |
Thus, although he was an obtainer of formless attainments, he was reborn in the form realm. |
antevāsikāpissa “ācariyo ‘natthi kiñcī’ti āha, moghā tassa kālakiriyā”ti na kiñci sakkārasammānaṃ akaṃsu. |
His disciples also, thinking "Our teacher said 'Nothing at all,' his death was in vain," did not perform any honors or respect. |
atha so jeṭṭhantevāsiko atikkante vassāvāse āgantvā “kahaṃ ācariyo”ti pucchi. |
Then the chief disciple, after the rains retreat had passed, returned and asked, "Where is the teacher?" |
kālaṃ katoti. |
"He has passed away." |
api nu ācariyena laddhaguṇaṃ pucchitthāti? |
"Did you ask the teacher about any quality he had attained?" |
āma pucchimhāti. |
"Yes, we asked." |
kiṃ vadetīti? |
"What did he say?" |
natthi kiñcīti. |
"Nothing at all." |
mayampi “ācariyena laddhaguṇo nāma natthī”ti nāssa sakkārasammānaṃ karimhāti. |
"We too, thinking 'The teacher has not attained any quality,' did not perform any honors or respect for him." |
tumhe bhāsitassa atthaṃ na jānittha, ācariyo ākiñcaññāyatanassa lābhīti. |
"You did not understand the meaning of what was said; the teacher was an obtainer of the base of nothingness." |
♦ atha te jeṭṭhantevāsikassa kathaṃ na saddahiṃsu. |
♦ Then they did not believe the chief disciple's word. |
so punappunaṃ kathentopi saddahāpetuṃ nāsakkhi . |
Though he spoke again and again, he could not convince them. |
atha bodhisatto āvajjamāno “andhabālo mahājano mayhaṃ jeṭṭhantevāsikassa kathaṃ na gaṇhāti, imaṃ kāraṇaṃ pākaṭaṃ karissāmī”ti brahmalokato otaritvā assamapadamatthake ṭhito ākāsagatova jeṭṭhantevāsikassa paññānubhāvaṃ vaṇṇetvā imaṃ gāthaṃ abhāsi — |
Then the Bodhisatta, reflecting, "This foolish crowd does not accept the word of my chief disciple; I will make this matter clear," descended from the brahma world and, standing above the hermitage, remaining in the sky, he praised the power of the chief disciple's wisdom and spoke this verse: |
♦ “parosahassampi samāgatānaṃ, |
♦ “Though more than a thousand gather, |
♦ kandeyyuṃ te vassasataṃ apaññā. |
♦ they may cry for a hundred years, being without wisdom. |
♦ ekova seyyo puriso sapañño, |
♦ One wise person alone is better, |
♦ yo bhāsitassa vijānāti atthan”ti. |
♦ who understands the meaning of what is said.” |
. |
. |
♦ evaṃ isigaṇaṃ saññāpetvā bodhisatto brahmalokameva gato. |
♦ Thus having instructed the group of ascetics, the Bodhisatta went back to the brahma world. |
sesaisigaṇopi aparihīnajjhāno hutvā kālaṃ katvā brahmalokaparāyaṇo jāto. |
The remaining group of ascetics also, without having lost their jhānas, passed away and were destined for the brahma world. |
tattha bodhisatto sabbaññutaṃ patto, jeṭṭhantevāsiko sāriputtatthero jāto, sesā isayo buddhaparisā jātāti evaṃ atītepi sāriputto mahāpaññova saṃkhittena bhāsitassa vitthārena atthaṃ jānituṃ samatthoti veditabbo. |
There, the Bodhisatta attained omniscience, the chief disciple became the Elder Sāriputta, and the other ascetics became the Buddha's assembly. Thus it should be understood that in the past also, Sāriputta was of great wisdom, able to understand in detail the meaning of what was spoken concisely. |
♦ idameva ca puthujjanapañcakaṃ aṭṭhuppattiṃ katvā — |
♦ And making this very fivefold question to the common people the occasion of the story— |
♦ “parosatañcepi samāgatānaṃ, |
♦ “Though more than a hundred gather, |
♦ jhāyeyyuṃ te vassasataṃ apaññā. |
♦ they may meditate for a hundred years, being without wisdom. |
♦ ekova seyyo puriso sapañño, |
♦ One wise person alone is better, |
♦ so bhāsitassa vijānāti atthan”ti. |
♦ he understands the meaning of what is said.” |
— |
— |
♦ imampi jātakaṃ kathesi. |
♦ He also related this Jātaka. |
tassa purimajātake vuttanayeneva attho veditabbo. |
Its meaning should be understood in the same way as was said in the previous Jātaka. |
♦ aparampi idameva puthujjanapañcakaṃ aṭṭhuppattiṃ katvā — |
♦ Again, making this very fivefold question to the common people the occasion of the story— |
♦ “ye saññino tepi duggatā, yepi asaññino tepi duggatā. |
♦ “Those who are percipient are in a woeful state, and those who are non-percipient are also in a woeful state. |
♦ etaṃ ubhayaṃ vivajjaya, taṃ samāpattisukhaṃ anaṅgaṇan”ti. |
♦ Avoid both of these; that happiness of attainment is unstained.” |
— |
— |
♦ imaṃ anaṅgaṇajātakaṃ kathesi. |
♦ He related this Anaṅgaṇa Jātaka. |
ettha ca ācariyo kālaṃ karonto antevāsikehi pucchito “nevasaññī nāsaññī”ti āha. |
And here, the teacher, while dying, being asked by his disciples, said "neither percipient nor non-percipient." |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood in the way that has been stated. |
♦ aparampi idameva puthujjanapañcakaṃ aṭṭhuppattiṃ katvā — |
♦ Again, making this very fivefold question to the common people the occasion of the story— |
♦ “candābhaṃ sūriyābhañca, yodha paññāya gādhati. |
♦ “The moon-like and the sun-like, whoever here penetrates with wisdom. |
♦ avitakkena jhānena, hoti ābhassarūpago”ti. |
♦ Through the thought-free jhana, becomes a denizen of the Ābhassara realm.” |
— |
— |
♦ idaṃ candābhajātakaṃ kathesi. |
♦ He related this Candābha Jātaka. |
etthāpi ācariyo kālaṃ karonto antevāsikehi pucchito “odātakasiṇaṃ candābhaṃ nāma, pītakasiṇaṃ sūriyābhaṃ nāmāti taṃ ubhayaṃ yo paññāya gādhati pavisati pakkhandati, so avitakkena dutiyajjhānena ābhassarūpago hoti, tādiso ahan”ti sandhāya — “candābhaṃ sūriyābhan”ti āha. |
Here too, the teacher, while dying, being asked by his disciples, said, "The white kasiṇa is called 'moon-like', the yellow kasiṇa is called 'sun-like'. Whoever penetrates both of these with wisdom, enters into it, he, through the thought-free second jhana, becomes a denizen of the Ābhassara realm. Such am I," and with this in mind, he said, "The moon-like, the sun-like." |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the previous manner. |
♦ idameva ca puthujjanapañcakaṃ aṭṭhuppattiṃ katvā — |
♦ And making this very fivefold question to the common people the occasion of the story— |
♦ “āsīsetheva puriso, na nibbindeyya paṇḍito. |
♦ “A person should indeed aspire, a wise person should not despair. |
♦ passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu. |
♦ I see myself as I wished to be. |
♦ “āsīsetheva puriso, na nibbindeyya paṇḍito. |
♦ “A person should indeed aspire, a wise person should not despair. |
♦ passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ. |
♦ I see myself, lifted from water to dry land. |
♦ “vāyametheva puriso, na nibbindeyya paṇḍito. |
♦ “A person should indeed strive, a wise person should not despair. |
♦ passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu. |
♦ I see myself as I wished to be. |
♦ “vāyametheva puriso, na nibbindeyya paṇḍito. |
♦ “A person should indeed strive, a wise person should not despair. |
♦ passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ. |
♦ I see myself, lifted from water to dry land. |
♦ “dukkhūpanītopi naro sapañño, |
♦ “Even when afflicted by suffering, a wise man |
♦ āsaṃ na chindeyya sukhāgamāya. |
♦ should not give up hope for happiness. |
♦ bahū hi phassā ahitā hitā ca, |
♦ For many contacts, both unpleasant and pleasant, |
♦ avitakkitā maccamupabbajanti. |
♦ come to a mortal unforeseen. |
♦ “acintitampi bhavati, cintitampi vinassati. |
♦ “What is not thought of also happens, and what is thought of also perishes. |
♦ na hi cintāmayā bhogā, itthiyā purisassa vā. |
♦ For fortunes are not made of thoughts, for a woman or a man. |
♦ “sarabhaṃ giriduggasmiṃ, yaṃ tvaṃ anusarī pure. |
♦ “The Sarabha deer in the mountain fastness, which you formerly pursued. |
♦ alīnacittassa tuvaṃ, vikkantamanujīvasi. |
♦ You emulated the valor of one with an undaunted spirit. |
♦ “yo taṃ viduggā narakā samuddhari, |
♦ “He who rescued you from that impassable hell, |
♦ silāya yoggaṃ sarabho karitvā. |
♦ the Sarabha deer, making a yoke with a stone. |
♦ dukkhūpanītaṃ maccumukhā pamocayi, |
♦ He freed you, afflicted by suffering, from the mouth of death; |
♦ alīnacittaṃ ta migaṃ vadesi. |
♦ you speak of that deer with an undaunted spirit. |
♦ “kiṃ tvaṃ nu tattheva tadā ahosi, |
♦ “Were you there then, |
♦ udāhu te koci naṃ etadakkhā. |
♦ or did someone tell you this? |
♦ vivaṭṭacchaddo nusi sabbadassī, |
♦ Are you one with the veil lifted, all-seeing, |
♦ ñāṇaṃ nu te brāhmaṇa bhiṃsarūpaṃ. |
♦ or is your knowledge, Brahmin, of a fearsome kind?” |
♦ “na cevahaṃ tattha tadā ahosiṃ, |
♦ “I was not there then, |
♦ na cāpi me koci naṃ etadakkhā. |
♦ nor did anyone tell me this. |
♦ gāthāpadānañca subhāsitānaṃ, |
♦ But of verses and well-spoken sayings, |
♦ atthaṃ tadānenti janinda dhīrā”ti. |
♦ the wise, O king, infer the meaning.” |
— |
— |
♦ imaṃ terasanipāte sarabhajātakañca kathesi. |
♦ He also related this Sarabha Jātaka from the thirteenth Nipāta. |
imāni pana pañcapi jātakāni atītepi saṃkhittena bhāsitassa vitthārena atthaṃ mayhaṃ putto jānātīti satthārā dhammasenāpatisāriputtattherassa paññānubhāvappakāsanatthameva kathitānīti evaṃ āgamanatopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi. |
And these five Jātakas were told by the Teacher to show the power of the wisdom of the General of the Dhamma, Sāriputta, saying, "In the past too, my son knew the meaning in detail of what was spoken concisely." Thus, from tradition also, the elder obtained the position of foremost in great wisdom. |
♦ kathaṃ ciṇṇavasitoti? |
♦ How from habitual practice? |
ciṇṇaṃ kiretaṃ therassa catuparisamajjhe dhammaṃ kathento cattāri saccāni amuñcitvā kathetīti evaṃ ciṇṇavasitopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi. |
It is said that it was a habit of the elder, when teaching the Dhamma in the midst of the four assemblies, to teach without abandoning the four truths. Thus, from habitual practice also, the elder obtained the position of foremost in great wisdom. |
♦ kathaṃ guṇātirekatoti? |
♦ How from the excellence of his quality? |
ṭhapetvā hi dasabalaṃ añño koci ekasāvakopi mahāpaññatāya dhammasenāpatinā sadiso nāma natthīti evaṃ guṇātirekatopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi. |
For apart from the Ten-Powered One, there is no other single disciple who is equal to the General of the Dhamma in great wisdom. Thus, from the excellence of his quality also, the elder obtained the position of foremost in great wisdom. |
♦ yathā ca sāriputtatthero, evaṃ mahāmoggallānattheropi sabbeheva catūhipi imehi kāraṇehi etadaggaṭṭhānaṃ labhi. |
♦ And just as the Elder Sāriputta, so too the Elder Mahāmoggallāna obtained the position of foremost for all four of these reasons. |
kathaṃ? thero hi mahiddhiko mahānubhāvo nandopanandasadisampi nāgarājānaṃ damesīti evaṃ tāva aṭṭhuppattito labhi. |
How? The elder was of great psychic power, of great might, he tamed even a nāga king like Nandopananda. Thus he obtained it from the occasion of the story. |
na panesa idāneva mahiddhiko mahānubhāvo, atīte pañca jātisatāni isipabbajjaṃ pabbajitopi mahiddhiko mahānubhāvo ahosīti. |
And he was not of great psychic power and great might only now; in the past, for five hundred births, having gone forth into the ascetic life, he was of great psychic power and great might. |
♦ “yo pabbajī jātisatāni pañca, |
♦ “He who went forth for five hundred births, |
♦ pahāya kāmāni manoramāni. |
♦ having abandoned delightful sensual pleasures. |
♦ taṃ vītarāgaṃ susamāhitindriyaṃ, |
♦ Him, free from passion, with well-concentrated faculties, |
♦ parinibbutaṃ vandatha moggallānan”ti. |
♦ the fully extinguished one, pay homage to Moggallāna.” |
— |
— |
♦ evaṃ āgamanatopi labhi. |
♦ Thus he obtained it from tradition also. |
ciṇṇaṃ cetaṃ therassa nirayaṃ gantvā attano iddhibalena nirayasattānaṃ assāsajananatthaṃ sītaṃ adhiṭṭhāya cakkamattaṃ padumaṃ māpetvā padumakaṇṇikāyaṃ nisīditvā dhammakathaṃ katheti, devalokaṃ gantvā devasaṅghaṃ kammagatiṃ jānāpetvā saccakathaṃ kathetīti evaṃ ciṇṇavasito labhi. |
And it was a habit of the elder to go to hell and, by his psychic power, to bring relief to the beings in hell by resolving on coolness and creating a lotus the size of a chariot wheel, and sitting on the pericarp of the lotus, he would give a discourse on the Dhamma. He would go to the deva world and, making the assembly of gods understand the workings of kamma, he would give a discourse on the truths. Thus he obtained it from habitual practice. |
ṭhapetvā ca sammāsambuddhaṃ añño sāvako mahāmoggallāno viya mahiddhiko mahānubhāvo natthīti evaṃ guṇātirekato labhi. |
And apart from the Perfectly Enlightened One, there is no other disciple who is of such great psychic power and great might as Mahāmoggallāna. Thus he obtained it from the excellence of his quality. |
♦ yathā cesa, evaṃ mahākassapattheropi sabbehevimehi kāraṇehi etadaggaṭṭhānaṃ labhi. |
♦ And just as he, so too the Elder Mahākassapa obtained the position of foremost for all these reasons. |
kathaṃ? sammāsambuddho hi therassa tigāvutaṃ maggaṃ paccuggamanaṃ katvā tīhi ovādehi upasampādetvā cīvaraṃ parivattetvā adāsi. |
How? The Perfectly Enlightened One indeed went three gāvutas to meet the elder, ordained him with three exhortations, and gave him his robe in exchange. |
tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā kampi, mahājanassa abbhantare therassa kittisaddo ajjhottharitvā gato. |
At that moment, the great earth shook to its watery boundaries, and the sound of the elder's fame spread throughout the great assembly. |
evaṃ aṭṭhuppattito labhi. |
Thus he obtained it from the occasion of the story. |
na cesa idāneva dhutadharo, atīte pañca jātisatāni isipabbajjaṃ pabbajitopi dhutadharova ahosi. |
And he was not an observer of the ascetic practices only now; in the past, for five hundred births, having gone forth into the ascetic life, he was an observer of the ascetic practices. |
♦ “yo pabbajī jātisatāni pañca, |
♦ “He who went forth for five hundred births, |
♦ pahāya kāmāni manoramāni. |
♦ having abandoned delightful sensual pleasures. |
♦ taṃ vītarāgaṃ susamāhitindriyaṃ, |
♦ Him, free from passion, with well-concentrated faculties, |
♦ parinibbutaṃ vandatha mahākassapan”ti. |
♦ the fully extinguished one, pay homage to Mahākassapa.” |
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♦ evaṃ āgamanatopi labhi. |
♦ Thus he obtained it from tradition also. |
ciṇṇaṃ cetaṃ therassa catuparisamajjhagato dhammaṃ kathento dasa kathāvatthūni avijahitvāva kathetīti evaṃ ciṇṇavasito labhi. |
And it was a habit of the elder, when going into the midst of the four assemblies to teach the Dhamma, to teach without ever abandoning the ten topics of discourse. Thus he obtained it from habitual practice. |
ṭhapetvā ca sammāsambuddhaṃ añño sāvako terasahi dhutaguṇehi mahākassapasadiso natthīti evaṃ guṇātirekato labhi . |
And apart from the Perfectly Enlightened One, there is no other disciple who is equal to Mahākassapa in the thirteen ascetic qualities. Thus he obtained it from the excellence of his quality. |
imināva niyāmena tesaṃ tesaṃ therānaṃ yathālābhato guṇe kittetuṃ vaṭṭati. |
By this same method, it is proper to praise the qualities of those various elders as they were obtained. |
♦ guṇavaseneva hi sammāsambuddho yathā nāma rājā cakkavattī cakkaratanānubhāvena cakkavāḷagabbhe rajjasiriṃ patvā “pattabbaṃ me pattaṃ, kiṃ me idāni mahājanena olokitenā”ti na appossukko hutvā rajjasiriṃyeva anubhoti, kālena pana kālaṃ vinicchayaṭṭhāne nisīditvā niggahetabbe niggaṇhāti, paggahetabbe paggaṇhāti, ṭhānantaresu ca ṭhapetabbayuttake ṭhānantaresu ṭhapeti, evamevaṃ mahābodhimaṇḍe adhigatassa sabbaññutaññāṇassa ānubhāvena anuppattadhammarajjo dhammarājāpi “kiṃ me idāni lokena olokitena, anuttaraṃ phalasamāpattisukhaṃ anubhavissāmī”ti appossukkataṃ anāpajjitvā catuparisamajjhe paññattavarabuddhāsane nisinno aṭṭhaṅgasamannāgataṃ brahmassaraṃ nicchāretvā dhammaṃ desayamāno niggahetabbayutte kaṇhadhamme puggale sinerupāde pakkhipanto viya apāyabhayasantajjanena niggahetvā paggahetabbayutte kalyāṇadhamme puggale ukkhipitvā bhavagge nisīdāpento viya paggaṇhitvā ṭhānantaresu ṭhapetabbayuttake aññāsikoṇḍaññattherādayo sāvake yāthāvasarasaguṇavaseneva ṭhānantaresu ṭhapento etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ, yadidaṃ aññāsikoṇḍaññotiādimāha. |
♦ For by virtue of his qualities, the Perfectly Enlightened One, just as a universal monarch, having attained the glory of kingship within the confines of the world-system through the power of his wheel-treasure, does not become indifferent, thinking, "I have attained what was to be attained, what now is the great populace to me to be looked after?" but enjoys the glory of kingship, and from time to time, sitting in the place of judgment, he restrains those who should be restrained, supports those who should be supported, and places those fit to be placed in positions of rank, so too the King of Dhamma, who has attained the kingship of the Dhamma through the power of the knowledge of omniscience gained at the Bodhi-tree, not succumbing to indifference, thinking, "What now is the world to me to be looked after? I will experience the unsurpassed happiness of the attainment of the fruit," but sitting on the excellent Buddha-seat prepared in the midst of the four assemblies, and uttering the Brahmā-voice endowed with eight characteristics, while teaching the Dhamma, he restrains those individuals of dark qualities who should be restrained, as if casting them at the foot of Sineru, by terrifying them with the fear of the lower realms, and supports those individuals of virtuous qualities who should be supported, as if lifting them up and seating them at the pinnacle of existence, and placing those fit to be placed in positions of rank, he places disciples like the Elder Aññāsikoṇḍañña and others in positions of rank according to their respective qualities and opportunities, saying, "Foremost, monks, among my disciples, the monks of long standing, is this Aññāsikoṇḍañña." |
♦ aññāsikoṇḍaññattheravatthu |
♦ The Story of the Elder Aññāsikoṇḍañña |
♦ tattha etadagganti padaṃ vuttatthameva. |
♦ Therein, the phrase "etadagga" has the meaning already stated. |
rattaññūnanti rattiyo jānantānaṃ. |
"Of long standing" (rattaññūnaṃ) means of those who know the nights (i.e., time). |
ṭhapetvā hi sammāsambuddhaṃ añño sāvako aññāsikoṇḍaññattherato paṭhamataraṃ pabbajito nāma natthīti pabbajitakālato paṭṭhāya thero cirakālaṃ rattiyo jānātīti rattaññū. |
For apart from the Perfectly Enlightened One, there is no other disciple who was ordained earlier than the Elder Aññāsikoṇḍañña. Thus, from the time of his ordination, the elder has known the nights for a long time, hence he is of long standing. |
sabbapaṭhamaṃ dhammassa paṭividdhattā yadā tena dhammo paṭividdho, cirakālato paṭṭhāya taṃ rattiṃ jānātītipi rattaññū. |
Because he was the very first to penetrate the Dhamma, from when he penetrated the Dhamma, he has known that night for a long time, so he is also of long standing. |
apica khīṇāsavānaṃ rattidivasaparicchedo pākaṭova hoti, ayañca paṭhamakhīṇāsavoti evampi rattaññūnaṃ sāvakānaṃ ayameva aggo purimakoṭibhūto seṭṭho. |
Moreover, for the canker-free ones, the reckoning of nights and days is evident, and this one was the first canker-free one, so even in this way, among the disciples of long standing, he is the foremost, the first, the best. |
tena vuttaṃ — “rattaññūnaṃ yadidaṃ aññāsikoṇḍañño”ti. |
Therefore it is said: "of long standing is this Aññāsikoṇḍañña." |
♦ ettha ca yadidanti nipāto, tassa theraṃ avekkhitvā yo esoti, aggasaddaṃ avekkhitvā yaṃ etanti attho. |
♦ And here "yadidaṃ" is a particle; with reference to the elder it means "who is this," and with reference to the word "agga" (foremost) it means "which is this." |
aññāsikoṇḍaññoti ñātakoṇḍañño paṭividdhakoṇḍañño. |
"Aññāsikoṇḍañña" means Koṇḍañña who knew, Koṇḍañña who penetrated. |
tenevāha — “aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍaññoti. |
Therefore he said: "'Indeed, Koṇḍañña has understood, indeed, Koṇḍañña has understood!' |
iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva nāmaṃ ahosī”ti . |
Thus the venerable Koṇḍañña came to be named Aññāsikoṇḍañña." |
♦ ayaṃ pana thero katarabuddhakāle pubbapatthanaṃ abhinīhāraṃ akāsi, kadā pabbajito, kadānena paṭhamaṃ dhammo adhigato, kadā ṭhānantare ṭhapitoti iminā nayena sabbesupi etadaggesu pañhakammaṃ veditabbaṃ. |
♦ As for this elder, at the time of which Buddha did he make his past aspiration and resolve? When was he ordained? When did he first understand the Dhamma? When was he placed in this position of rank? In this way, the set of questions should be understood for all the foremost disciples. |
♦ tattha imassa tāva therassa pañhakamme ayamanupubbikathā — ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādi, tassa paṭividdhasabbaññutaññāṇassa mahābodhipallaṅkato uṭṭhahantassa mahāpathaviyaṃ ṭhapetuṃ pāde ukkhittamatte pādasampaṭicchanatthaṃ mahantaṃ padumapupphaṃ uggañchi, tassa dhurapattāni navutihatthāni honti, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, pādena patiṭṭhitaṭṭhānaṃ ekādasahatthaṃ. |
♦ Now, concerning the set of questions for this elder, this is the sequential story: A hundred thousand eons ago from now, a Buddha named Padumuttara arose in the world. As he, having penetrated the knowledge of omniscience, was rising from the great Bodhi throne, at the very moment he lifted his feet to place them on the great earth, a great lotus flower sprang up to receive his feet. Its outer petals were ninety cubits, the stamens thirty cubits, the pericarp twelve cubits, and the place where the foot rested was eleven cubits. |
tassa pana bhagavato sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi. |
And the body of that Blessed One was fifty-eight cubits in height. |
tassa padumakaṇṇikāya dakkhiṇapāde patiṭṭhahante mahātumbamattā reṇu uggantvā sarīraṃ okiramānā otari, vāmapādassa ṭhapanakālepi tathārūpaṃyeva padumaṃ uggantvā pādaṃ sampaṭicchi. |
As he placed his right foot on the pericarp of that lotus, pollen the size of a large gourd rose up and, sprinkling his body, fell down. When he placed his left foot, a lotus of the same kind sprang up and received his foot. |
tatopi uggantvā vuttappamāṇāva reṇu sarīraṃ okiri. |
From there too, pollen of the same size rose up and sprinkled his body. |
taṃ pana reṇuṃ abhibhavamānā tassa bhagavato sarīrappabhā nikkhamitvā yantanāḷikāya vissaṭṭhasuvaṇṇarasadhārā viya samantā dvādasayojanaṭṭhānaṃ ekobhāsaṃ akāsi. |
But overpowering that pollen, the radiance of that Blessed One's body emanated and, like a stream of molten gold released from a bellows pipe, it made the twelve-yojana space all around a single blaze of light. |
tatiyapāduddharaṇakāle pathamuggataṃ padumaṃ antaradhāyi, pādasampaṭicchanatthaṃ aññaṃ navaṃ padumaṃ uggañchi. |
When he lifted his foot a third time, the first lotus that had arisen vanished, and another new lotus sprang up to receive his foot. |
imināva niyāmena yattha yattha gantukāmo hoti, tattha tatthāpi mahāpadumaṃ uggacchati. |
By this same method, wherever he wished to go, there too a great lotus would spring up. |
tenevassa “padumuttarasammāsambuddho”ti nāmaṃ ahosi. |
For that reason, his name was "Padumuttara Sammāsambuddha" (Lotus-Supreme Perfectly Enlightened One). |
♦ evaṃ so bhagavā loke uppajjitvā bhikkhusatasahassaparivāro mahājanassa saṅgahatthāya gāmanigamarājadhānīsu bhikkhāya caranto haṃsavatīnagaraṃ sampāpuṇi . |
♦ Thus that Blessed One, having arisen in the world, surrounded by a hundred thousand monks, for the welfare of the great populace, while wandering for alms in villages, towns, and capital cities, arrived at the city of Haṃsavatī. |
tassa āgatabhāvaṃ sutvā pitā mahārājā paccuggamanaṃ akāsi. |
Hearing of his arrival, his father the great king went to meet him. |
satthā tassa dhammakathaṃ kathesi. |
The Teacher gave him a discourse on the Dhamma. |
desanāpariyosāne keci sotāpannā keci sakadāgāmī keci anāgāmī keci arahattaṃ pāpuṇiṃsu. |
At the end of the discourse, some became stream-enterers, some once-returners, some non-returners, and some attained Arahantship. |
rājā svātanāya dasabalaṃ nimantetvā punadivase kālaṃ ārocāpetvā bhikkhusatasahassaparivārassa bhagavato sakanivesane mahādānaṃ adāsi. |
The king invited the Ten-Powered One for the next day's meal and, on the following day, having had the time announced, he gave a great offering in his own palace to the Blessed One surrounded by a hundred thousand monks. |
satthā bhattānumodanaṃ katvā vihārameva gato. |
The Teacher, after giving the blessing for the meal, went back to the monastery. |
teneva niyāmena punadivase nāgarā, punadivase rājāti dīghamaddhānaṃ dānaṃ adaṃsu. |
In the same way, on the next day the citizens, and on the next day the king, gave offerings for a long time. |
♦ tasmiṃ kāle ayaṃ thero haṃsavatīnagare gahapatimahāsālakule nibbatto. |
♦ At that time, this elder was born into a great, wealthy householder family in the city of Haṃsavatī. |
ekadivasaṃ buddhānaṃ dhammadesanākāle haṃsavatīnagaravāsino gandhamālādihatthe yena buddho, yena dhammo, yena saṅgho, tanninne tappoṇe tappabbhāre gacchante disvā tena mahājanena saddhiṃ dhammadesanaṭṭhānaṃ agamāsi. |
One day, at the time of the Buddha's Dhamma discourse, seeing the residents of Haṃsavatī city with perfumes, garlands, etc., in their hands, going where the Buddha was, where the Dhamma was, where the Saṅgha was, with their minds inclined, bent, and directed towards them, he went with that great crowd to the place of the Dhamma discourse. |
tasmiñca samaye padumuttaro bhagavā attano sāsane paṭhamaṃ paṭividdhadhammaṃ ekaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapesi. |
And at that time, the Blessed One Padumuttara placed a certain monk, the first to have penetrated the Dhamma in his dispensation, in the position of foremost. |
so kulaputto taṃ kāraṇaṃ sutvā “mahā vatāyaṃ bhikkhu, ṭhapetvā kira buddhaṃ añño iminā paṭhamataraṃ paṭividdhadhammo nāma natthi. |
That clansman, hearing this, thought, "Oh, what a great monk this is! It seems that apart from the Buddha, there is no one who has penetrated the Dhamma before him. |
aho vatāhampi anāgate ekassa buddhassa sāsane paṭhamaṃ dhammaṃ paṭivijjhanasamattho bhaveyyan”ti cintetvā desanāpariyosāne bhagavantaṃ upasaṅkamitvā “sve mayhaṃ bhikkhaṃ gaṇhathā”ti nimantesi. |
Oh, that I too, in the future, might be able to be the first to penetrate the Dhamma in the dispensation of a Buddha!" and at the end of the discourse, he approached the Blessed One and invited him, saying, "Receive my alms tomorrow." |
satthā adhivāsesi. |
The Teacher consented. |
♦ so bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā sakanivesanaṃ gantvā sabbarattiṃ buddhānaṃ nisajjanaṭṭhānaṃ gandhadāmamālādāmādīhi alaṅkaritvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā tassā rattiyā accayena sakanivesane bhikkhusatasahassaparivārassa bhagavato vicitrayāgukhajjakaparivāraṃ nānārasasūpabyañjanaṃ gandhasālibhojanaṃ datvā bhattakiccapariyosāne ticīvarapahonake vaṅgapaṭṭe tathāgatassa pādamūle ṭhapetvā cintesi — “nāhaṃ parittakassa ṭhānassatthāya carāmi, mahantaṃ ṭhānaṃ patthento carāmi, na kho pana sakkā ekameva divasaṃ dānaṃ datvā taṃ ṭhānantaraṃ patthetun”ti “anupaṭipāṭiyā satta divasāni mahādānaṃ datvā patthessāmī”ti. |
♦ He, having paid homage to the Blessed One and circumambulated him, went to his own residence and for the whole night adorned the place where the Buddhas would sit with garlands of perfume, garlands of flowers, etc., and having prepared exquisite food, both hard and soft, after that night had passed, in his own residence, he gave to the Blessed One, surrounded by a hundred thousand monks, food of fragrant sāli rice with various kinds of gruel and snacks, and various kinds of soups and curries. At the end of the meal, he placed Bengali cloths sufficient for the three robes at the feet of the Tathāgata and thought: "I am not striving for a small position; I am striving, aspiring for a great position. It is not possible to aspire for that position by giving a donation for only one day," so he decided, "I will give a great offering for seven days in succession and then make my aspiration." |
so teneva niyāmena satta divasāni mahādānaṃ datvā bhattakiccapariyosāne dussakoṭṭhāgāraṃ vivarāpetvā uttamasukhumavatthaṃ buddhānaṃ pādamūle ṭhapetvā bhikkhusatasahassaṃ ticīvarena acchādetvā tathāgataṃ upasaṅkamitvā, “bhante, yo tumhehi ito sattadivasamatthake bhikkhu etadagge ṭhapito, ahampi so bhikkhu viya anāgate uppajjanakabuddhassa sāsane pabbajitvā paṭhamaṃ dhammaṃ paṭivijjhituṃ samattho bhaveyyan”ti vatvā satthu pādamūle sīsaṃ katvā nipajji. |
He, in that same manner, gave a great offering for seven days, and at the end of the meal, he had the cloth storehouse opened and placed the finest, most delicate cloth at the feet of the Buddhas, clothed the hundred thousand monks with the three robes, and approaching the Tathāgata, he said, "Venerable sir, the monk whom you placed in the foremost position seven days ago, I too, like that monk, in the dispensation of a future Buddha, having gone forth, may I be able to be the first to penetrate the Dhamma," and placing his head at the Teacher's feet, he lay down. |
♦ satthā tassa vacanaṃ sutvā “iminā kulaputtena mahāadhikāro kato, samijjhissati nu kho etassa ayaṃ patthanā no”ti anāgataṃsañāṇaṃ pesetvā āvajjento “samijjhissatī”ti passi. |
♦ The Teacher, hearing his words, thought, "This clansman has made a great resolve. Will this aspiration of his succeed or not?" and sending forth his knowledge of the future, he saw, "It will succeed." |
buddhānañhi atītaṃ vā anāgataṃ vā paccuppannaṃ vā ārabbha āvajjentānaṃ āvaraṇaṃ nāma natthi, anekakappakoṭisatasahassantarampi ca atītaṃ vā anāgataṃ vā cakkavāḷasahassantarampi ca paccuppannaṃ vā āvajjanapaṭibaddhameva manasikārapaṭibaddhameva hoti. |
For Buddhas, when they reflect on the past, future, or present, there is no obstruction whatsoever; even an interval of many hundreds of thousands of koṭis of eons in the past or future, or a thousand world systems in the present, is tied to their reflection, tied to their attention. |
evaṃ appaṭivattiyena ñāṇena so bhagavā idaṃ addasa — “anāgate satasahassakappapariyosāne gotamo nāma buddho loke uppajjissati, tadā imassa patthanā samijjhissatī”ti. |
Thus, with irreversible knowledge, that Blessed One saw this: "In the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise in the world. Then this man's aspiration will be fulfilled." |
atha naṃ evamāha — “ambho, kulaputta, anāgate satasahassakappapariyosāne gotamo nāma buddho loke uppajjissati, tvaṃ tassa paṭhamakadhammadesanāya teparivaṭṭadhammacakkappavattanasuttantapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sahassanayasampanne sotāpattiphale patiṭṭhahissasī”ti. |
Then he said to him: "O clansman, in the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise in the world. You, at the end of his first Dhamma discourse, the discourse on the setting in motion of the three-revolution Dhamma wheel, will, together with eighteen koṭis of brahmās, be established in the fruit of stream-entry, which is endowed with a thousand methods." |
♦ iti satthā taṃ kulaputtaṃ byākaritvā caturāsīti dhammakkhandhasahassāni desetvā anupādisesāya nibbānadhātuyā parinibbāyi. |
♦ Thus the Teacher, having made the prediction to that clansman, taught eighty-four thousand groups of Dhamma and attained final Nibbāna in the element of Nibbāna without remainder. |
tassa parinibbutassa sarīraṃ suvaṇṇakkhandho viya ekagghanaṃ ahosi, sarīracetiyaṃ panassubbedhena sattayojanikaṃ akaṃsu. |
After his final passing, his body became a single solid mass like a block of gold. They made his body-relic stupa seven yojanas high. |
iṭṭhakā suvaṇṇamayā ahesuṃ, haritālamanosilāya mattikākiccaṃ, telena udakakiccaṃ sādhayiṃsu. |
The bricks were of gold, the mortar-work was done with yellow orpiment and red arsenic, and the water-work was done with oil. |
buddhānaṃ dharamānakāle sarīrappabhā dvādasayojanikaṃ phari, parinibbutānaṃ pana tesaṃ rasmi nikkhamitvā samantā yojanasataṃ avatthari. |
While the Buddha was alive, his body's radiance spread for twelve yojanas; but after their final passing, a ray emanated and pervaded a hundred yojanas all around. |
♦ ayaṃ seṭṭhi buddhānaṃ sarīracetiyaṃ parivāretvā sahassaratanagghiyāni kāresi. |
♦ This merchant had things worth a thousand jewels made, surrounding the Buddha's body-relic stupa. |
cetiyapatiṭṭhāpanadivase antocetiye ratanagharaṃ kāresi. |
On the day of the stupa's establishment, he had a jewel-house made inside the stupa. |
so vassasatasahassaṃ mahantaṃ dānādimayaṃ kalyāṇakammaṃ katvā tato cuto devapure nibbatti. |
He, for a hundred thousand years, performed great wholesome deeds of giving and so on, and passing away from there, he was reborn in a celestial city. |
tassa devesu ca manussesu ca saṃsarantasseva navanavuti kappasahassāni nava kappasatāni nava ca kappā samatikkantā. |
As he wandered among gods and humans, ninety-nine thousand eons, nine hundred eons, and nine eons passed. |
ettakassa kālassa accayena ito ekanavutikappamatthake ayaṃ kulaputto bandhumatīnagarassa dvārasamīpe gāme kuṭumbiyagehe nibbatto. |
After this period of time, ninety-one eons ago from now, this clansman was born into a householder's family in a village near the city of Bandhumatī. |
tassa mahākāloti nāmaṃ ahosi, kaniṭṭhabhātā panassa cūḷakālo nāma. |
His name was Mahākāla, and his younger brother's name was Cūḷakāla. |
♦ tasmiṃ samaye vipassī bodhisatto tusitapurā cavitvā bandhumatīnagare bandhumassa rañño aggamahesiyā kucchismiṃ nibbatto. |
♦ At that time, the Bodhisatta Vipassī, having passed away from the Tusita heaven, was born in the womb of the chief queen of King Bandhuma in the city of Bandhumatī. |
anukkamena sabbaññutaṃ patvā dhammadesanatthāya mahābrahmunā āyācito “kassa nu kho paṭhamaṃ dhammaṃ desessāmī”ti cintetvā attano kaniṭṭhaṃ khaṇḍaṃ nāma rājakumāraṃ tissañca purohitaputtaṃ “paṭhamaṃ dhammaṃ paṭivijjhituṃ samatthā”ti disvā “tesañca dhammaṃ desessāmi, pitu ca saṅgahaṃ karissāmī”ti bodhimaṇḍato ākāseneva āgantvā kheme migadāye otiṇṇo te pakkosāpetvā dhammaṃ desesi. |
In due course, having attained omniscience, being requested by Mahābrahmā to teach the Dhamma, he thought, "To whom shall I first teach the Dhamma?" and seeing his younger brother, the prince named Khaṇḍa, and Tissa, the son of the purohita, as "capable of being the first to penetrate the Dhamma," he thought, "I will teach the Dhamma to them, and I will also do a service to my father." He came by air from the Bodhi-tree and, descending in the Deer Park at Khema, he had them summoned and taught the Dhamma. |
desanāpariyosāne te dvepi janā caturāsītiyā pāṇasahassehi saddhiṃ arahattaphale patiṭṭhahiṃsu. |
At the end of the discourse, both of them, along with eighty-four thousand living beings, were established in the fruit of Arahantship. |
♦ athāparepi bodhisattakāle anupabbajitā caturāsītisahassā kulaputtā taṃ pavattiṃ sutvā satthu santikaṃ āgantvā dhammadesanaṃ sutvā arahattaphale patiṭṭhahiṃsu. |
♦ Then another eighty-four thousand clansmen, who had gone forth after the Bodhisatta, hearing that news, came to the Teacher's presence, heard the Dhamma discourse, and were established in the fruit of Arahantship. |
satthā taṃ tattheva khaṇḍattheraṃ aggasāvakaṭṭhāne, tissattheraṃ dutiyasāvakaṭṭhāne ṭhapesi. |
The Teacher then established the Elder Khaṇḍa in the position of chief disciple and the Elder Tissa in the position of second chief disciple. |
rājāpi taṃ pavattiṃ sutvā “puttaṃ passissāmī”ti uyyānaṃ gantvā dhammadesanaṃ sutvā tīsu saraṇesu patiṭṭhāya satthāraṃ svātanāya nimantetvā abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
The king also, hearing that news, went to the park to "see my son," heard the Dhamma discourse, was established in the three refuges, invited the Teacher for the next day's meal, paid homage, circumambulated him, and departed. |
♦ so pāsādavaragato nisīditvā cintesi — “mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, dutiyaputto me aggasāvako, purohitaputto dutiyasāvako. |
♦ Seated in his excellent palace, he thought: "My eldest son has gone forth and become a Buddha, my second son is the chief disciple, and the son of the purohita is the second chief disciple. |
ime ca avasesabhikkhū gihikālepi mayhaṃ puttameva parivāretvā vicariṃsu, ime pubbepi dānipi mayhameva bhārā, ahameva te catūhi paccayehi upaṭṭhahissāmi, aññesaṃ okāsaṃ na dassāmī”ti. |
And these remaining monks, even as laymen, followed my son. These were my responsibility both before and now. I alone will attend to them with the four requisites; I will not give an opportunity to others." |
vihāradvārakoṭṭhakato paṭṭhāya yāva rājagehadvārā ubhosu passesu khadirapākāraṃ kāretvā vatthehi paṭicchādāpetvā upari suvaṇṇatārakavicittaṃ samolambitatālakkhandhamattavividhapupphadāmavitānaṃ kāretvā heṭṭhābhūmiṃ vicittattharaṇehi santharāpetvā anto ubhosu passesu mālāgacchakesu puṇṇaghaṭe sakalamaggavāsatthāya ca gandhantaresu pupphāni pupphantaresu gandhe ca ṭhapāpetvā bhagavato kālaṃ ārocāpesi. |
From the monastery gatehouse to the palace gate, he had a fence of acacia wood made on both sides, had it covered with cloth, and had a canopy made above with golden stars and garlands of various flowers the size of palm trunks hanging down. He had the ground below spread with various carpets, and inside on both sides, among the flower bushes, he had full water pots placed, and for perfuming the entire path, he had perfumes placed among the flowers and flowers among the perfumes, and he had the time announced to the Blessed One. |
bhagavā bhikkhusaṅghaparivuto antosāṇiyāva rājagehaṃ gantvā bhattakiccaṃ katvā vihāraṃ paccāgacchati. |
The Blessed One, surrounded by the community of monks, went to the palace within the enclosure, and after the meal, returned to the monastery. |
añño koci daṭṭhumpi na labhati, kuto pana bhikkhaṃ vā dātuṃ pūjaṃ vā kātuṃ. |
No one else even got to see him, let alone give alms or make an offering. |
♦ nāgarā cintesuṃ — “ajja satthu loke uppannassa sattamāsādhikāni satta saṃvaccharāni, mayañca daṭṭhumpi na labhāma, pageva bhikkhaṃ vā dātuṃ pūjaṃ vā kātuṃ dhammaṃ vā sotuṃ. |
♦ The citizens thought: "Today it has been seven years and seven months since the Teacher arose in the world, and we do not even get to see him, let alone give alms, make an offering, or hear the Dhamma. |
rājā ‘mayhaṃ eva buddho, mayhaṃ dhammo, mayhaṃ saṅgho’ti mamāyitvā sayameva upaṭṭhahati. |
The king, claiming 'The Buddha is mine, the Dhamma is mine, the Saṅgha is mine,' is attending to them all by himself. |
satthā ca uppajjamāno sadevakassa lokassa atthāya uppanno, na raññoyeva atthāya. |
But the Teacher, when he arises, arises for the benefit of the world with its gods, not just for the benefit of the king. |
na hi raññoyeva nirayo uṇho, aññesaṃ nīluppalavanasadiso. |
It is not that only the king's hell is hot, while for others it is like a forest of blue lotuses. |
tasmā rājānaṃ evaṃ vadāma ‘sace no satthāraṃ deti, iccetaṃ kusalaṃ. |
Therefore, let us say this to the king: 'If he gives us the Teacher, that is good. |
no ce deti, raññā saddhiṃ yujjhitvā saṅghaṃ gahetvā dānādīni puññāni karoma. |
If he does not give, let us fight with the king, take the Saṅgha, and perform meritorious deeds like giving alms.' |
na sakkā kho pana suddhanāgareheva evaṃ kātuṃ, ekaṃ jeṭṭhakapurisampi gaṇhāmā’”ti senāpatiṃ upasaṅkamitvā tassa tamatthaṃ ārocetvā “sāmi kiṃ amhākaṃ pakkho hohisi, udāhu rañño”ti āhaṃsu. |
But it is not possible for mere citizens to do this, let us also get a chief man," so they approached the commander-in-chief, told him the matter, and said, "Sir, will you be on our side, or on the king's?" |
so āha — “tumhākaṃ pakkho homi, apica kho pana paṭhamadivaso mayhaṃ dātabbo”ti. |
He said: "I am on your side, but the first day should be given to me." |
te sampaṭicchiṃsu. |
They agreed. |
♦ so rājānaṃ upasaṅkamitvā “nāgarā, deva, tumhākaṃ kupitā”ti āha. |
♦ He approached the king and said, "The citizens, O king, are angry with you." |
kimatthaṃ tātāti? |
"For what reason, my son?" |
satthāraṃ kira tumheva upaṭṭhahatha, amhe na labhāmāti. |
"It seems you alone attend to the Teacher, and we do not get the chance." |
sace idānipi labhanti, na kuppanti. |
"If they get it now, they will not be angry. |
alabhantā tumhehi saddhiṃ yujjhitukāmā, devāti. |
If they do not get it, they are ready to fight with you, O king." |
yujjhāmi, tāta, na bhikkhusaṅghaṃ demīti. |
"I will fight, my son, but I will not give up the community of monks." |
deva, tumhākaṃ dāsā tumhehi saddhiṃ yujjhāmāti vadanti, tumhe kaṃ gaṇhitvā yujjhissathāti? |
"O king, your own servants say, 'We will fight with you.' With whom will you fight?" |
nanu tvaṃ senāpatīti? |
"Are you not the commander-in-chief?" |
nāgarehi vinā asamattho ahaṃ, devāti. |
"Without the citizens, I am powerless, O king." |
tato rājā “balavanto nāgarā, senāpatipi tesaṃyeva pakkho”ti ñatvā “aññāni sattamāsādhikāni satta saṃvaccharāni mayhaṃ bhikkhusaṅghaṃ dentū”ti āha. |
Then the king, knowing "The citizens are strong, and the commander-in-chief is on their side," said, "Let them give me the community of monks for another seven years and seven months." |
nāgarā na sampaṭicchiṃsu. |
The citizens did not agree. |
rājā “chabbassāni pañcavassānī”ti evaṃ hāpetvā aññe satta divase yāci . |
The king, reducing it to "six years, five years," and so on, begged for another seven days. |
nāgarā “atikakkhaḷaṃ dāni raññā saddhiṃ kātuṃ na vaṭṭatī”ti anujāniṃsu. |
The citizens, thinking "It is not right to be too harsh with the king now," agreed. |
rājā sattamāsādhikānaṃ sattannaṃ saṃvaccharānaṃ sajjitaṃ dānamukhaṃ sattannameva divasānaṃ sajjetvā cha divase kesañci apassantānaṃyeva dānaṃ datvā sattame divase nāgare pakkosāpetvā “sakkhissatha, tātā, evarūpaṃ dānaṃ dātun”ti āha. |
The king, having prepared the arrangements for the donation for seven years and seven months for just seven days, gave the donation for six days without anyone else seeing, and on the seventh day, he summoned the citizens and said, "My sons, would you be able to give such a donation?" |
tepi “nanu amheyeva nissāyetaṃ devassa uppannan”ti vatvā “sakkhissāmā”ti āhaṃsu. |
They too, saying "Was it not through our support that this came to the king?" said, "We will be able." |
rājā piṭṭhihatthena assūni puñchamāno bhagavantaṃ vanditvā, “bhante, aṭṭhasaṭṭhibhikkhusatasahassaṃ aññassu bhāraṃ akatvā yāvajīvaṃ catūhi paccayehi upaṭṭhahissāmīti cintesiṃ, nāgarānaṃ dāni me anuññātaṃ, nāgarā hi ‘mayaṃ dānaṃ dātuṃ na labhāmā’ti bhagavā kuppanti. |
The king, wiping his tears with the back of his hand, paid homage to the Blessed One and said, "Venerable sir, I had thought to attend to the sixty-eight hundred thousand monks with the four requisites for my whole life without making them a burden to anyone else. Now I have given permission to the citizens, for the citizens are angry, saying 'We do not get to give donations,' O Blessed One. |
sveva paṭṭhāya tesaṃ anuggahaṃ karothā”ti āha. |
From tomorrow onwards, please show them your favor." |
♦ atha dutiyadivase senāpati mahādānaṃ adāsi. |
♦ Then on the second day, the commander-in-chief gave a great donation. |
tato nāgarā raññā katasakkārato uttaritaraṃ sakkārasammānaṃ katvā dānaṃ adaṃsu. |
Then the citizens, making honors and respect even greater than those made by the king, gave a donation. |
eteneva niyāmena sakalanagarassa paṭipāṭiyā gatāya dvāragāmavāsino sakkārasammānaṃ sajjayiṃsu. |
In this same way, after the turn of the whole city had passed, the residents of the gate-village prepared honors and respect. |
mahākālakuṭumbiko cūḷakālaṃ āha — “dasabalassa sakkārasammānaṃ sveva amhākaṃ pāpuṇāti, kiṃ sakkāraṃ karissāmā”ti? |
The householder Mahākāla said to Cūḷakāla: "The honor and respect for the Ten-Powered One falls to us tomorrow. What honor shall we prepare?" |
tvameva bhātika jānāhīti. |
"You yourself know, brother." |
sace mayhaṃ ruciyā karosi, amhākaṃ soḷasakarīsamattesu khettesu gahitagabbhā sāliyo atthi. |
"If you do it according to my liking, in our fields of sixteen karīsas, there are pregnant rice plants. |
sāligabbhaṃ phāletvā ādāya buddhānaṃ anucchavikaṃ pacāpemāti. |
Let's split open the pregnant rice, take it, and have it cooked in a manner befitting the Buddhas." |
evaṃ kayiramāne kassaci upakāro na hoti, tasmā netaṃ mayhaṃ ruccatīti. |
"If this is done, it benefits no one, so this is not to my liking." |
sace tvaṃ evaṃ na karosi, ahaṃ mayhaṃ santakaṃ mamāyituṃ labhāmīti soḷasakarīsamattaṃ khettaṃ majjhe bhinditvā aṭṭhakarīsaṭṭhāne sīmaṃ ṭhapetvā sāligabbhaṃ phāletvā ādāya asambhinne khīre pacāpetvā catumadhuraṃ pakkhipitvā buddhappamukhassa saṅghassa adāsi. |
"If you do not do so, I am free to dispose of my own property," and dividing the sixteen-karīsa field in the middle, he placed a boundary at the eight-karīsa mark, split open the pregnant rice, took it, had it cooked in unmixed milk, added the four sweets, and gave it to the Saṅgha with the Buddha at its head. |
kuṭumbikassa kho gabbhaṃ phāletvā gahitagahitaṭṭhānaṃ puna pūrati. |
For the householder, the places where the pregnant rice had been split and taken were filled again. |
puthukakāle puthukaggaṃ nāma adāsi, gāmavāsīhi saddhiṃ aggasassaṃ nāma adāsi, lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādīsu kalāpaggaṃ khalaggaṃ khalabhaṇḍaggaṃ koṭṭhagganti. |
At the time of pounding the rice, he gave what is called the first pounding; with the villagers, he gave what is called the first crop; at the reaping, the first of the reaping; at the binding into sheaves, the first of the sheaves; at the threshing floor, the first of the heaps, the first of the threshing floor produce, the first of the granary. |
evaṃ so ekasasseva nava vāre aggadānaṃ adāsi. |
Thus he gave the first-fruits donation nine times from a single crop. |
tampi sassaṃ atirekaṃ uṭṭhānasampannaṃ ahosi. |
And that crop was exceptionally abundant and successful. |
♦ yāva buddhā dharati, yāva ca saṅgho dharati, eteneva niyāmena kalyāṇakammaṃ katvā tato cuto devaloke nibbattitvā devesu ceva manussesu ca saṃsaranto ekanavutikappe sampattiṃ anubhavitvā amhākaṃ satthu loke uppannakāle kapilavatthunagarassa avidūre doṇavatthubrāhmaṇagāme brāhmaṇamahāsālakule nibbatti. |
♦ As long as the Buddha lived, and as long as the Sangha lived, in this same manner he performed wholesome deeds, and passing away from there, he was reborn in a deva world, and wandering among gods and humans, he enjoyed prosperity for ninety-one eons. At the time when our Teacher arose in the world, he was born into a great, wealthy brahmin family in the brahmin village of Doṇavatthu, not far from the city of Kapilavatthu. |
tassa nāmaggahaṇadivase koṇḍaññamāṇavoti nāmaṃ akaṃsu. |
On the day of his naming ceremony, they gave him the name Koṇḍañña-māṇava. |
so vuḍḍhimanvāya tayo vede uggahetvā lakkhaṇamantānaṃ pāraṃ agamāsi. |
Having grown up, he learned the three Vedas and mastered the mantras of the marks. |
tena samayena amhākaṃ bodhisatto tusitapurā cavitvā kapilavatthupure nibbatti. |
At that time, our Bodhisatta, having passed away from the Tusita heaven, was born in the city of Kapilavatthu. |
tassa nāmaggahaṇadivase aṭṭhuttaraṃ brāhmaṇasataṃ ahatavatthehi acchādetvā appodakaṃ madhupāyāsaṃ pāyetvā tesaṃ antare aṭṭha jane uccinitvā mahātale nisīdāpetvā alaṅkatapaṭiyattaṃ bodhisattaṃ dukūlacumbaṭake nipajjāpetvā lakkhaṇapariggahaṇatthaṃ tesaṃ santikaṃ ānayiṃsu. |
On the day of his naming ceremony, one hundred and eight brahmins were clothed in unbleached garments and fed with milk-rice with little water. Among them, eight were chosen and seated on a high platform. The Bodhisatta, adorned and prepared, was laid on a muslin cushion and brought to them for the examination of the marks. |
dhurāsane nisinnabrāhmaṇo mahāpurisassa sarīrasampattiṃ oloketvā dve aṅguliyo ukkhipi. |
The brahmin seated in the foremost seat, looking at the perfection of the Great Man's body, raised two fingers. |
evaṃ paṭipāṭiyā satta janā ukkhipiṃsu. |
In this way, in succession, seven men raised them. |
tesaṃ pana sabbanavako koṇḍaññamāṇavo, so bodhisattassa lakkhaṇavaranipphattiṃ oloketvā “agāramajjhe ṭhānakāraṇaṃ natthi, ekantenesa vivaṭṭacchado buddho bhavissatī”ti ekameva aṅguliṃ ukkhipi. |
But the youngest of them all, Koṇḍañña-māṇava, looking at the perfection of the supreme marks of the Bodhisatta, thought, "There is no reason for him to remain in the household life; he will definitely become a Buddha with the veil lifted," and raised only one finger. |
itare pana satta janā “sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. |
The other seven, however, seeing two destinies, "If he lives in the household, he will become a universal monarch. |
sace pabbajissati, buddho bhavissatī”ti dve gatiyo disvā dve aṅguliyo ukkhipiṃsu. |
If he goes forth, he will become a Buddha," raised two fingers. |
ayaṃ pana koṇḍañño katādhikāro pacchimabhavikasatto paññāya itare satta jane abhibhavitvā “imehi lakkhaṇehi samannāgatassa agāramajjhe ṭhānakaraṇaṃ nāma natthi, nissaṃsayaṃ buddho bhavissatī”ti ekameva gatiṃ addasa, tasmā ekaṃ aṅguliṃ ukkhipi. |
But this Koṇḍañña, having made his aspiration, being in his last existence, surpassed the other seven in wisdom and, thinking, "For one endowed with these marks, there is no reason to remain in the household life; he will undoubtedly become a Buddha," he saw only one destiny, therefore he raised one finger. |
tato brāhmaṇā attano gharāni gantvā putte āmantayiṃsu — “tātā, amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutappattaṃ mayaṃ sambhāveyyāma vā no vā. |
Then the brahmins went to their own homes and addressed their sons: "Sons, we are old. We may or may not live to see the son of King Suddhodana attain omniscience. |
tumhe tasmiṃ kumāre sabbaññutaṃ patte tassa sāsane pabbajeyyāthā”ti. |
You, when that prince attains omniscience, should go forth in his dispensation." |
♦ suddhodanamahārājāpi bodhisattassa dhātiyo ādiṃ katvā parihāraṃ upaṭṭhapento bodhisattaṃ vuddhiṃ āpādesi. |
♦ King Suddhodana also, providing care for the Bodhisatta starting with his nurses, raised the Bodhisatta to maturity. |
mahāsattopi vuddhippatto devo viya sampattiṃ anubhavitvā paripakke ñāṇe kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulakumārassa jātadivase channasahāyo kaṇḍakaṃ āruyha devatāhi vivaṭena dvārena mahābhinikkhamanaṃ nikkhamitvā teneva rattibhāgena tīṇi rajjāni atikkamitvā anomānadītīre pabbajitvā ghaṭikāramahābrahmunā ābhate arahaddhaje gahitamatteyeva vassasaṭṭhikatthero viya pāsādikena iriyāpathena rājagahaṃ patvā tattha piṇḍāya caritvā paṇḍavapabbatacchāyāya piṇḍapātaṃ paribhuñjitvā raññā māgadhena rajjasiriyā nimantiyamānopi taṃ paṭikkhipitvā anukkamena uruvelaṃ gantvā “ramaṇīyo vata ayaṃ bhūmibhāgo, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā”ti padhānābhimukhaṃ cittaṃ uppādetvā tattha vāsaṃ upagato. |
The Great Being also, having grown up and enjoying prosperity like a god, when his knowledge had matured, seeing the danger in sensual pleasures and the benefit in renunciation, on the day of Prince Rāhula's birth, with Channa as his companion, mounted Kaṇṭhaka and, through the gate opened by the deities, made the great renunciation. In that same night, he crossed three kingdoms and, on the bank of the Anomā river, he went forth. At the very moment he took the banner of the Arahants brought by the Mahābrahmā Ghaṭikāra, he, with the graceful deportment of a sixty-year-old elder, reached Rājagaha. There he went for alms, and in the shade of the Paṇḍava mountain, he ate his alms-food. Though invited by the king of Magadha with the glory of a kingdom, he rejected it and, in due course, went to Uruvelā. Thinking, "Delightful indeed is this plot of land! It is enough for a clansman set on striving to strive," he set his mind on striving and took up residence there. |
♦ tena samayena itare satta brāhmaṇā yathākammaṃ gatā, sabbadaharo pana lakkhaṇapariggāhako koṇḍaññamāṇavo arogo. |
♦ At that time, the other seven brahmins had passed away according to their kamma, but the youngest, the mark-reader Koṇḍañña-māṇava, was in good health. |
so “mahāpuriso pabbajito”ti sutvā tesaṃ brāhmaṇānaṃ putte upasaṅkamitvā evamāha — “siddhatthakumāro kira pabbajito. |
He, hearing, "The Great Man has gone forth," approached the sons of those brahmins and said: "It is said that Prince Siddhattha has gone forth. |
so hi nissaṃsayaṃ buddho bhavissati. |
|
sace tumhākaṃ pitaro arogā assu, ajja nikkhamitvā pabbajeyyuṃ. |
He will undoubtedly become a Buddha. |
sace tumhepi icchatha, etha mayaṃ taṃ mahāpurisamanupabbajissāmā”ti. |
If your fathers were healthy, they would go forth today. |
te sabbe ekacchandā bhavituṃ nāsakkhiṃsu. |
If you also wish, come, let us go forth following that Great Man." |
tayo janā na pabbajiṃsu, koṇḍaññabrāhmaṇaṃ jeṭṭhakaṃ katvā itare cattāro pabbajiṃsu. |
They were not all able to be of one mind. |
ime pañca pabbajitvā gāmanigamarājadhānīsu bhikkhāya carantā bodhisattassa santikaṃ agamiṃsu. |
Three men did not go forth. The other four went forth, with the brahmin Koṇḍañña as their leader. |
te chabbassāni bodhisatte mahāpadhānaṃ padahante “idāni buddho bhavissati idāni buddho bhavissatī”ti mahāsattaṃ upaṭṭhahamānā santikāvacarāvassa ahesuṃ. |
These five, having gone forth, while wandering for alms in villages, towns, and capital cities, came to the Bodhisatta. |
yadā pana bodhisatto ekatilataṇḍulādīhi vītināmentopi dukkarakārikāya ariyadhammapaṭivedhassa abhāvaṃ ñatvā oḷārikaṃ āhāraṃ āhari, tadā te pakkamitvā isipatanaṃ agamaṃsu. |
They, for six years, while the Bodhisatta was engaged in the great struggle, thinking, "Now he will become a Buddha, now he will become a Buddha," became his close attendants. |
| But when the Bodhisatta, having subsisted on a single sesame seed or rice grain, knew the absence of the penetration of the noble Dhamma through extreme austerities and took coarse food, then they departed and went to Isipatana. | |
♦ atha bodhisatto oḷārikāhāraparibhogena chavimaṃsalohitapāripūriṃ katvā visākhapuṇṇamadivase sujātāya dinnaṃ varabhojanaṃ bhuñjitvā suvaṇṇapātiṃ nadiyā paṭisotaṃ khipitvā “ajja buddho bhavissāmī”ti katasanniṭṭhāno sāyanhasamaye kālena nāgarājena anekehi thutisatehi abhitthaviyamāno mahābodhimaṇḍaṃ āruyha acalaṭṭhāne pācīnalokadhātuabhimukho pallaṅkena nisīditvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhāya sūriye dharamāneyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā paccūsakālasamanantare paṭiccasamuppāde ñāṇaṃ otāretvā anulomapaṭilomaṃ paccayākāravaṭṭaṃ sammasanto sabbabuddhehi paṭividdhaṃ asādhāraṇaṃ sabbaññutaññāṇaṃ paṭivijjhitvā nibbānārammaṇāya phalasamāpattiyā tattheva sattāhaṃ vītināmesi. |
♦ Then the Bodhisatta, having regained fullness of skin, flesh, and blood through the consumption of coarse food, on the day of the Visākha full moon, after eating the excellent meal given by Sujātā, threw the golden bowl upstream in the river and, having made the resolution, "Today I will become a Buddha," in the evening, praised by the Nāga king Kāla with many hundreds of praises, ascended the great Bodhi-tree and, in an unshakable spot, facing the eastern world-system, sitting cross-legged, resolved on the fourfold energy, and while the sun was still up, vanquished the forces of Māra. In the first watch of the night, he recollected past lives; in the middle watch, he purified the divine eye; and just after the time of dawn, directing his knowledge to dependent origination and contemplating the cycle of causal conditions in forward and reverse order, he penetrated the unique, omniscient knowledge penetrated by all Buddhas, and spent seven days right there in the attainment of the fruit, with Nibbāna as its object. |
♦ eteneva upāyena sattasattāhaṃ bodhimaṇḍe viharitvā rājāyatanamūle madhupiṇḍikabhojanaṃ paribhuñjitvā puna ajapālanigrodhamūlaṃ āgantvā tattha nisinno dhammagambhīrataṃ paccavekkhitvā appossukkatāya citte namante mahābrahmunā yācito buddhacakkhunā lokaṃ volokento tikkhindriyādibhede satte disvā mahābrahmuno dhammadesanāya paṭiññaṃ datvā “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ desessāmī”ti āḷārudakānaṃ kālakatabhāvaṃ ñatvā puna cintento “bahūpakārā kho pana me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. |
♦ In this same way, having dwelt at the Bodhi-tree for seven weeks, and after consuming the meal of honey-balls at the foot of the Rājāyatana tree, he returned to the foot of the Ajapāla banyan tree. Seated there, reflecting on the profundity of the Dhamma, and with his mind inclining to inaction, being requested by Mahābrahmā and surveying the world with his Buddha-eye, seeing beings with sharp faculties and so on, he gave his promise to Mahābrahmā to teach the Dhamma. Thinking, "To whom shall I first teach the Dhamma?" and knowing that Āḷāra and Udaka had passed away, he thought again, "The monks of the group of five were very helpful to me, who attended me when I was intent on striving. |
yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan”ti cittaṃ uppādesi. |
What if I were to first teach the Dhamma to the monks of the group of five?" he had this thought. |
idaṃ pana sabbameva buddhānaṃ parivitakkamattameva, ṭhapetvā pana koṇḍaññabrāhmaṇaṃ añño koci paṭhamaṃ dhammaṃ paṭivijjhituṃ samattho nāma natthi. |
But all this was merely a reflection of the Buddhas; for apart from the brahmin Koṇḍañña, there was no one else capable of being the first to penetrate the Dhamma. |
sopi etadatthameva kappasatasahassaṃ adhikārakammaṃ akāsi, buddhappamukhassa bhikkhusaṅghassa nava vāre aggasassadānaṃ adāsi. |
He too had performed the meritorious deeds for this very purpose for a hundred thousand eons, and had given the donation of the first crop nine times to the community of monks with the Buddha at its head. |
♦ atha satthā pattacīvaramādāya anupubbena isipatanaṃ gantvā yena pañcavaggiyā bhikkhū, tenupasaṅkami. |
♦ Then the Teacher, taking his bowl and robe, went in due course to Isipatana and approached the monks of the group of five. |
te tathāgataṃ āgacchantaṃ disvāva attano katikāya saṇṭhātuṃ nāsakkhiṃsu. |
They, seeing the Tathāgata coming, were not able to stand by their own agreement. |
eko pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññāpesi, eko pādodakaṃ paccupaṭṭhāpesi, eko pāde dhovi, eko tālavaṇṭaṃ gahetvā bījamāno ṭhito. |
One took his bowl and robe, one prepared a seat, one brought water for the feet, one washed his feet, one took a palm-leaf fan and stood fanning. |
evaṃ tesu vattaṃ dassetvā santike nisinnesu koṇḍaññattheraṃ kāyasakkhiṃ katvā satthā anuttaraṃ teparivaṭṭaṃ dhammacakkappavattanasuttantaṃ ārabhi. |
Thus, as they were showing their respect and were seated nearby, with the Elder Koṇḍañña as the eyewitness, the Teacher began the unsurpassed, three-revolution Discourse on the Setting in Motion of the Wheel of Dhamma. |
manussaparisā pañca janāva ahesuṃ, devaparisā aparicchinnā. |
The human assembly was only five people, the divine assembly was limitless. |
desanāpariyosāne koṇḍaññatthero aṭṭhārasahi mahābrahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhito. |
At the end of the discourse, the Elder Koṇḍañña, along with eighteen great koṭis of brahmās, was established in the fruit of stream-entry. |
atha satthā “mayā dukkarasatābhataṃ dhammaṃ paṭhamameva aññāsīti aññāsikoṇḍañño nāma ayan”ti theraṃ ālapanto “aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño”ti āha. |
Then the Teacher, thinking, "He has understood first the Dhamma which I obtained with hundreds of hardships," addressing the elder as "Aññāsikoṇḍañña" (Koṇḍañña who has understood), said, "Indeed, Koṇḍañña has understood, indeed, Koṇḍañña has understood!" |
tassa tadeva nāmaṃ jātaṃ. |
That became his name. |
tena vuttaṃ — “iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍaññotveva nāmaṃ ahosī”ti. |
Therefore it is said: "Thus the venerable Koṇḍañña came to be named Aññāsikoṇḍañña." |
♦ iti thero āsāḷhipuṇṇamāyaṃ sotāpattiphale patiṭṭhito, pāṭipadadivase bhaddiyatthero, dutiyapakkhadivase vappatthero, tatiyapakkhadivase mahānāmatthero, pakkhassa catutthiyaṃ assajitthero sotāpattiphale patiṭṭhito. |
♦ Thus the elder, on the full moon of Āsāḷhī, was established in the fruit of stream-entry; on the first day of the waning moon, the Elder Bhaddiya; on the second day of the fortnight, the Elder Vappa; on the third day of the fortnight, the Elder Mahānāma; and on the fourth of the fortnight, the Elder Assaji was established in the fruit of stream-entry. |
pañcamiyā pana pakkhassa anattalakkhaṇasuttantadesanāpariyosāne sabbepi arahatte patiṭṭhitā. |
But on the fifth day of the fortnight, at the end of the discourse on the characteristic of non-self, all of them were established in Arahantship. |
♦ tena kho pana samayena cha loke arahanto honti. |
♦ At that time, there were six Arahants in the world. |
tato paṭṭhāya satthā yasadārakappamukhe pañcapaññāsa purise, kappāsiyavanasaṇḍe tiṃsamatte bhaddavaggiye, gayāsīse piṭṭhipāsāṇe sahassamatte purāṇajaṭileti evaṃ mahājanaṃ ariyabhūmiṃ otāretvā bimbisārappamukhāni ekādasanahutāni sotāpattiphale, ekaṃ nahutaṃ saraṇattaye patiṭṭhāpetvā jambudīpatale sāsanaṃ pupphitaphalitaṃ katvā sakalajambudīpamaṇḍalaṃ kāsāvapajjotaṃ isivātapaṭivātaṃ karonto ekasmiṃ samaye jetavanamahāvihāraṃ patvā tattha vasanto bhikkhusaṅghamajjhe paññattavarabuddhāsanagato dhammaṃ desento “paṭhamaṃ dhammaṃ paṭividdhabhikkhūnaṃ antare mama putto koṇḍañño aggo”ti dassetuṃ etadaggaṭṭhāne ṭhapesi. |
From then on, the Teacher, having led a great multitude to the noble plane—fifty-five men headed by Yasa and his companions, about thirty men of the Bhaddavaggiya group in the Kappāsiya forest grove, and about a thousand former matted-hair ascetics on the Piṭṭhipāsāṇa rock at Gayāsīsa—and having established eleven nahutas headed by Bimbisāra in the fruit of stream-entry, and one nahuta in the three refuges, and having made the teaching blossom and bear fruit on the surface of Jambudīpa, making the entire region of Jambudīpa shine with saffron robes and fragrant with the breeze of ascetics, on one occasion, having reached the Jetavana monastery and dwelling there, while seated on the excellent Buddha-seat prepared in the midst of the community of monks and teaching the Dhamma, to show that "Among the monks who first penetrated the Dhamma, my son Koṇḍañña is the foremost," he placed him in the position of foremost. |
♦ theropi dve aggasāvake attano nipaccakāraṃ karonte disvā buddhānaṃ santikā apakkamitukāmo hutvā “puṇṇamāṇavo pabbajitvā sāsane aggadhammakathiko bhavissatī”ti disvā doṇavatthubrāhmaṇagāmaṃ gantvā attano bhāgineyyaṃ puṇṇamāṇavaṃ pabbājetvā “ayaṃ buddhānaṃ santike vasissatī”ti tassa buddhānaṃ antevāsikabhāvaṃ katvā sayaṃ dasabalaṃ upasaṅkamitvā “bhagavā mayhaṃ gāmantasenāsanaṃ asappāyaṃ, ākiṇṇo viharituṃ na sakkomi, chaddantadahaṃ gantvā vasissāmī”ti bhagavantaṃ anujānāpetvā uṭṭhāyāsanā satthāraṃ vanditvā chaddantadahaṃ gantvā chaddantahatthikulaṃ nissāya dvādasa vassāni vītināmetvā tattheva anupādisesāya nibbānadhātuyā parinibbāyi. |
♦ The elder too, seeing the two chief disciples performing their duties towards him, and wishing to depart from the Buddha's presence, and seeing that "The young man Puṇṇa, having gone forth, will become the foremost preacher of the Dhamma in the dispensation," went to the brahmin village of Doṇavatthu, ordained his nephew, the young man Puṇṇa, and thinking, "This one will live in the presence of the Buddhas," he established him as a disciple of the Buddhas. He himself approached the Ten-Powered One and said, "Blessed One, the dwelling at the edge of the village is unsuitable for me; being crowded, I cannot live there. I will go and live at the Chaddanta lake." Having obtained permission from the Blessed One, he rose from his seat, paid homage to the Teacher, and went to the Chaddanta lake. Dwelling near the Chaddanta elephant clan, he spent twelve years, and right there he attained final Nibbāna in the element of Nibbāna without remainder. |
♦ sāriputta-moggallānattheravatthu |
♦ The Story of the Elders Sāriputta and Moggallāna |
♦ 189-190. dutiyatatiyesu mahāpaññānanti mahatiyā paññāya samannāgatānaṃ. |
♦ 189-190. In the second and third, "of great wisdom" means of those endowed with great wisdom. |
iddhimantānanti iddhiyā sampannānaṃ. |
"Of psychic power" means of those endowed with psychic power. |
sāriputto moggallānoti tesaṃ therānaṃ nāmaṃ. |
"Sāriputta" and "Moggallāna" are the names of those elders. |
♦ imesampi pañhakamme ayamanupubbikathā — ito satasahassakappādhike asaṅkhyeyyakappamatthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. |
♦ Concerning them too, in the set of questions, this is the sequential story: an incalculable eon and a hundred thousand eons ago from now, Sāriputta was born into a great, wealthy brahmin family; by name he was Sarada-māṇava. |
moggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhanakuṭumbiyo nāma ahosi. |
Moggallāna was born into a great, wealthy householder family; by name he was the householder Sirivaḍḍhana. |
te ubhopi sahapaṃsukīḷitāva sahāyakā ahesuṃ. |
Both of them were friends who had played together in the dust. |
saradamāṇavo pitu accayena kulasantakaṃ mahādhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi — “ahaṃ idhalokattabhāvameva jānāmi, no paralokattabhāvaṃ, jātasattānañca maraṇaṃ nāma dhuvaṃ, mayā ekaṃ pabbajjaṃ pabbajitvā mokkhadhammagavesanaṃ kātuṃ vaṭṭatī”ti. |
Sarada-māṇava, after his father's death, having come into the family's great wealth, one day in seclusion thought: "I know only my existence in this world, not my existence in the next. And for beings who are born, death is certain. It is proper for me to go forth into a homeless life and seek the doctrine of deliverance." |
so sahāyakaṃ upasaṅkamitvā āha — “samma sirivaḍḍhana, ahaṃ pabbajitvā mokkhadhammaṃ gavesissāmi, tvaṃ mayā saddhiṃ pabbajituṃ sakkhissasī”ti. |
He approached his friend and said: "Friend Sirivaḍḍhana, I will go forth and seek the doctrine of deliverance. Will you be able to go forth with me?" |
na sakkhissāmi, samma, tvaṃyeva pabbajāhīti. |
"I will not be able, friend. You go forth yourself." |
so cintesi — “paralokaṃ gacchantā sahāye vā ñātimitte vā gahetvā gatā nāma natthi, attanā kataṃ attanova hotī”ti. |
He thought: "Those who go to the next world do not take their friends or kinsmen with them. What one has done is one's own." |
tato ratanakoṭṭhāgāraṃ vivarāpetvā kapaṇaddhikavaṇibbakayācakānaṃ mahādānaṃ datvā pabbatapādaṃ pavisitvā isipabbajjaṃ pabbaji. |
Then, having had the treasure-house opened and having given a great donation to the poor, the needy, the merchants, and the beggars, he entered the foothills of a mountain and went forth into the ascetic life. |
tassa eko dve tayoti evaṃ anupabbajjaṃ pabbajitā catusattatisahassamattā jaṭilā ahesuṃ. |
One, two, three, and so on, following his example, about seventy-four thousand matted-hair ascetics went forth. |
so pañcābhiññā aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. |
He produced the five supernormal powers and the eight attainments, and he also taught the kasiṇa meditation to those matted-hair ascetics. |
tepi sabbe pañca abhiññā aṭṭha ca samāpattiyo nibbattesuṃ. |
They all also produced the five supernormal powers and the eight attainments. |
♦ tena samayena anomadassī nāma buddho loke udapādi. |
♦ At that time, a Buddha named Anomadassī arose in the world. |
nagaraṃ candavatī nāma ahosi, pitā yasavanto nāma khattiyo, mātā yasodharā nāma devī, bodhi ajjunarukkho, nisabhatthero ca anomatthero cāti dve aggasāvakā, varuṇatthero nāma upaṭṭhāko, sundarā ca sumanā cāti dve aggasāvikā, āyu vassasatasahassaṃ ahosi, sarīraṃ aṭṭhapaññāsahatthubbedhaṃ, sarīrappabhā dvādasayojanaṃ phari, bhikkhusatasahassaparivāro ahosi. |
The city was named Candavatī, the father was a khattiya named Yasavanta, the mother was a queen named Yasodharā, the Bodhi tree was the Arjuna tree, Nisabhatthera and Anomatthera were the two chief disciples, the Elder Varuṇa was the attendant, Sundarā and Sumanā were the two chief female disciples, the lifespan was a hundred thousand years, the body was fifty-eight cubits high, the body's radiance spread for twelve yojanas, and he had a retinue of a hundred thousand monks. |
♦ athekadivasaṃ paccūsakāle mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento saradatāpasaṃ disvā “ajja mayhaṃ saradatāpasassa santikaṃ gatapaccayena dhammadesanā ca mahatī bhavissati, so ca aggasāvakaṭṭhānaṃ patthessati, tassa sahāyako sirivaḍḍhanakuṭumbiyo dutiyasāvakaṭṭhānaṃ, desanāpariyosāne cassa parivārā catusattatisahassajaṭilā arahattaṃ pāpuṇissanti, mayā tattha gantuṃ vaṭṭatī”ti attano pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro hutvā saradatāpasassa antevāsikesu phalāphalatthāya gatesu “buddhabhāvaṃ me jānātū”ti tassa passantasseva saradatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. |
♦ Then one day, at dawn, having arisen from the attainment of great compassion and surveying the world, he saw the ascetic Sarada and thought, "Today, because of my going to the ascetic Sarada, there will be a great Dhamma teaching, and he will aspire to the position of chief disciple, and his friend, the householder Sirivaḍḍhana, to the position of second chief disciple. At the end of the discourse, his retinue of seventy-four thousand matted-hair ascetics will attain Arahantship. It is proper for me to go there." Taking his bowl and robe, without inviting anyone else, like a lion wandering alone, while the disciples of the ascetic Sarada had gone for fruits, he descended from the sky in full view of that ascetic Sarada and stood on the earth, thinking, "Let him know my state as a Buddha." |
saradatāpaso buddhānubhāvaṃ ceva sarīrasampattiṃ cassa disvā lakkhaṇamante sammasitvā “imehi lakkhaṇehi samannāgato nāma agāramajjhe vasanto rājā hoti cakkavattī, pabbajjanto loke vivaṭṭacchado sabbaññu buddho hoti, ayaṃ puriso nissaṃsayaṃ buddho”ti jānitvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā āsanaṃ paññāpetvā adāsi. |
The ascetic Sarada, seeing the Buddha's power and the perfection of his body, and examining the mantras of the marks, thought, "One endowed with these marks, if he lives in the household, becomes a universal monarch; if he goes forth, he becomes an All-Enlightened Buddha with the veil lifted in the world. This person is undoubtedly a Buddha." Knowing this, he went to meet him, paid homage with the five-point prostration, prepared a seat, and offered it. |
nisīdi bhagavā paññattāsane. |
The Blessed One sat down on the prepared seat. |
saradatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
The ascetic Sarada also, taking a seat befitting himself, sat down to one side. |
♦ tasmiṃ samaye catusattatisahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ oloketvā āhaṃsu — “ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe”ti. |
♦ At that time, the seventy-four thousand matted-hair ascetics, having gathered exquisite, choice, and nutritious fruits, arrived in the presence of their teacher. Seeing the seat where the Buddha and their teacher were sitting, they said: "Teacher, we have been living thinking 'in this world there is no one greater than you,' but this person seems to be greater than you." |
tātā, kiṃ vadatha? |
"Sons, what are you saying? |
sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena saddhiṃ mayhaṃ upamaṃ mā karittha puttakāti. |
Do you wish to make Mount Sineru, which is sixty-eight hundred thousand yojanas high, equal to a mustard seed? Do not make a comparison between me and an All-Enlightened Buddha, my sons." |
atha te tāpasā “sace ayaṃ ittarasatto abhavissa, na amhākaṃ ācariyo evarūpaṃ upamaṃ āhareyya, yāva mahā vatāyaṃ puriso”ti sabbeva pādesu nipatitvā sirasā vandiṃsu. |
Then those ascetics, thinking, "If this were an ordinary being, our teacher would not have brought up such a comparison. How great this person must be!" all fell at his feet and paid homage with their heads. |
♦ atha ne ācariyo āha — “tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, satthā ca bhikkhācāravelāya idhāgato, mayaṃ yathābalaṃ deyyadhammaṃ dassāma. |
♦ Then their teacher said to them: "Sons, we do not have a suitable gift for the Buddhas, and the Teacher has come here at the time for alms-round. We will give a gift according to our ability. |
tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ, taṃ taṃ āharathā”ti. |
You, whatever choice fruit there is, bring it." |
āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi . |
Having had it brought, he washed his hands and placed it himself in the Tathāgata's bowl. |
satthārā ca phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. |
As soon as the Teacher had accepted the fruit, the deities infused it with divine nutrients. |
tāpaso udakampi sayameva parissāvetvā adāsi. |
The ascetic also filtered water himself and offered it. |
tato bhattakiccaṃ niṭṭhāpetvā hatthaṃ dhovitvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. |
Then, after the meal was finished and the Teacher had washed his hands and was seated, he called all his disciples and sat making pleasant conversation in the Teacher's presence. |
satthā “dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū”ti cintesi. |
The Teacher thought, "Let the two chief disciples come with the community of monks." |
te satthu cittaṃ ñatvā satasahassakhīṇāsavaparivārā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu. |
They, knowing the Teacher's mind, came with a retinue of a hundred thousand arahants, paid homage to the Teacher, and stood to one side. |
♦ tato saradatāpaso antevāsike āmantesi — “tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassānampi āsanaṃ natthi, tumhehi ajja uḷāraṃ buddhasakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā”ti. |
♦ Then the ascetic Sarada addressed his disciples: "Sons, the seat on which the Buddha is sitting is also low, and there is no seat for the hundred thousand monks. You must make a magnificent offering to the Buddha today. Bring flowers endowed with color and fragrance from the foothills of the mountain." |
kathanakālo papañco viya hoti, iddhimantānaṃ pana visayo acinteyyoti muhuttamatteneva te tāpasā vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. |
The telling of it is like a long story, but the domain of those with psychic power is inconceivable. In a moment, those ascetics brought flowers endowed with color and fragrance and prepared a flower-seat for the Buddha one yojana in size, for the two chief disciples three gāvutas, for the other monks varying from half a yojana, and for the youngest monk of the Sangha a usabha in size. |
evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggahetvā ṭhito, “bhante, mayhaṃ dīgharattaṃ hitasukhatthāya imaṃ pupphāsanaṃ abhiruhathā”ti āha. |
When the seats were thus prepared, the ascetic Sarada stood before the Tathāgata with his hands clasped in reverence and said, "Venerable sir, for my long-term welfare and happiness, please ascend this flower-seat." |
♦ “nānāpupphañca gandhañca, sampādetvāna ekato. |
♦ “Having gathered various flowers and perfumes together, |
♦ pupphāsanaṃ paññāpetvā, idaṃ vacanamabraviṃ. |
♦ and having prepared a flower-seat, I spoke this word. |
♦ “idaṃ te āsanaṃ vīra, paññattaṃ tavanucchaviṃ. |
♦ “This seat, O Hero, is prepared, befitting you. |
♦ mama cittaṃ pasādento, nisīda pupphamāsane. |
♦ Pleasing my mind, sit on the flower-seat. |
♦ “sattarattidivaṃ buddho, nisīdi pupphamāsane. |
♦ “For seven days and nights the Buddha sat on the flower-seat, |
♦ mama cittaṃ pasādetvā, hāsayitvā sadevake”ti. |
♦ pleasing my mind, and delighting the world with its gods.” |
♦ evaṃ nisinne satthari dve aggasāvakā ca sesabhikkhū ca attano attano pattāsanesu nisīdiṃsu. |
♦ When the Teacher was thus seated, the two chief disciples and the other monks sat on their respective seats. |
saradatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārayanto aṭṭhāsi. |
The ascetic Sarada took a large flower-parasol and stood holding it over the Tathāgata's head. |
satthā “jaṭilānaṃ ayaṃ sakkāro mahapphalo hotū”ti nirodhasamāpattiṃ samāpajji. |
The Teacher, thinking, "May this honor from the matted-hair ascetics be of great fruit," entered the attainment of cessation. |
satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi samāpattiṃ samāpajjiṃsu. |
Knowing that the Teacher had entered the attainment, the two chief disciples and the other monks also entered the attainment. |
tathāgate sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. |
While the Tathāgata was seated for seven days having entered the attainment of cessation, the disciples, when it was time for the alms-round, ate forest roots and fruits and for the rest of the time stood with their hands clasped in reverence towards the Buddhas. |
saradatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ gahitaniyāmeneva sattāhaṃ pītisukhena vītināmesi. |
But the ascetic Sarada, not even going on the alms-round, spent seven days in joyful bliss, just as he had been when he took the flower-parasol. |
♦ satthā nirodhato vuṭṭhāya dakkhiṇapasse nisinnaṃ aggasāvakaṃ nisabhattheraṃ āmantesi — “nisabha sakkārakārakānaṃ tāpasānaṃ pupphāsanānumodanaṃ karohī”ti. |
♦ The Teacher, having emerged from cessation, addressed the chief disciple, the Elder Nisabha, who was seated on his right side: "Nisabha, give the blessing for the flower-seat to the ascetics who have made this offering." |
thero cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso sāvakapāramiñāṇe ṭhatvā pupphāsanānumodanaṃ ārabhi. |
The elder, like a great warrior who has received a great reward from a universal monarch, with a joyful heart, standing in the knowledge of the perfection of a disciple, began the blessing for the flower-seat. |
tassa desanāvasāne dutiyasāvakaṃ āmantesi — “tvampi dhammaṃ desehī”ti. |
At the end of his discourse, he addressed the second disciple: "You too, teach the Dhamma." |
anomatthero tepiṭakaṃ buddhavacanaṃ sammasitvā dhammaṃ kathesi. |
The Elder Anoma, having reviewed the Tipiṭaka, the word of the Buddha, gave a discourse on the Dhamma. |
dvinnaṃ sāvakānaṃ desanāya ekassapi abhisamayo nāhosi. |
From the discourse of the two disciples, not a single one had a realization. |
atha satthā aparimāṇe buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. |
Then the Teacher, standing in the immeasurable domain of a Buddha, began a discourse on the Dhamma. |
desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. |
At the end of the discourse, except for the ascetic Sarada, all the seventy-four thousand matted-hair ascetics attained Arahantship. |
satthā “etha bhikkhavo”ti hatthaṃ pasāresi. |
The Teacher stretched out his hand, saying, "Come, monks." |
tesaṃ tāvadeva kesamassu antaradhāyi, aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ. |
Instantly their hair and beards vanished, and the eight requisites appeared on their bodies as if placed there. |
♦ saradatāpaso kasmā arahattaṃ na pattoti? |
♦ Why did the ascetic Sarada not attain Arahantship? |
vikkhittacittattā. tassa kira buddhānaṃ dutiyāsane nisīditvā sāvakapāramiñāṇe ṭhatvā dhammaṃ desayato aggasāvakassa desanaṃ sotuṃ āraddhakālato paṭṭhāya “aho vatāhampi anāgate uppajjanakassa buddhassa sāsane imināva sāvakena laddhadhuraṃ labheyyan”ti cittaṃ udapādi. |
Because his mind was distracted. For it is said that from the time he started to listen to the discourse of the chief disciple, who was sitting in the second seat from the Buddha and teaching the Dhamma standing in the knowledge of the perfection of a disciple, the thought arose in him, "Oh, that I too, in the dispensation of a future Buddha, might obtain the position held by this disciple!" |
so tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi . |
Because of that thought, he was not able to penetrate the path and fruit. |
tathāgataṃ pana vanditvā sammukhe ṭhatvā āha — “bhante, tumhākaṃ anantarāsane nisinno bhikkhu tumhākaṃ sāsane ko nāma hotī”ti? |
But having paid homage to the Tathāgata, he stood before him and said: "Venerable sir, the monk sitting in the seat next to you, what is his name in your dispensation?" |
mayā pavattitaṃ dhammacakkaṃ anuppavattetā sāvakapāramiñāṇassa koṭippatto soḷasa paññā paṭivijjhitvā ṭhito mayhaṃ sāsane aggasāvako nisabhatthero nāma esoti. |
"He who continues to set in motion the wheel of Dhamma set in motion by me, who has reached the pinnacle of the knowledge of the perfection of a disciple, who has penetrated the sixteen wisdoms and stands firm, he is my chief disciple in my dispensation, named the Elder Nisabha." |
“bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena sakkāro kato, ahaṃ imassa phalena aññaṃ sakkattaṃ vā brahmattaṃ vā na patthemi, anāgate pana ayaṃ nisabhatthero viya ekassa buddhassa aggasāvako bhaveyyan”ti patthanaṃ akāsi. |
"Venerable sir, by the fruit of this honor that I have done by holding the flower-parasol for seven days, I do not aspire for any other state of Sakka or Brahmā, but in the future, may I become the chief disciple of a Buddha, like this Elder Nisabha," he made this aspiration. |
♦ satthā “samijjhissati nu kho imassa purisassa patthanā”ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā samijjhanabhāvaṃ addasa. |
♦ The Teacher, thinking, "Will this man's aspiration succeed or not?" sent forth his knowledge of the future and, looking, saw that it would be fulfilled after an incalculable eon and a hundred thousand more. |
disvā saradatāpasaṃ āha — “na te ayaṃ patthanā moghā bhavissati, anāgate pana kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamo nāma buddho loke uppajjissati. |
Seeing this, he said to the ascetic Sarada: "This aspiration of yours will not be in vain. In the future, after an incalculable eon and a hundred thousand more, a Buddha named Gotama will arise in the world. |
tassa mātā mahāmāyā nāma devī bhavissati, pitā suddhodano nāma rājā, putto rāhulo nāma, upaṭṭhāko ānando nāma, dutiyasāvako moggallāno nāma, tvaṃ pana tassa aggasāvako dhammasenāpati sāriputto nāma bhavissasī”ti. |
His mother will be a queen named Mahāmāyā, his father a king named Suddhodana, his son named Rāhula, his attendant named Ānanda, his second disciple named Moggallāna, and you will be his chief disciple, the General of the Dhamma, named Sāriputta." |
evaṃ tāpasaṃ byākaritvā dhammakathaṃ kathetvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi. |
Thus having made the prediction to the ascetic and having given a discourse on the Dhamma, surrounded by the community of monks, he rose into the sky. |
♦ saradatāpasopi antevāsikattherānaṃ santikaṃ gantvā sahāyakassa sirivaḍḍhanakuṭumbikassa sāsanaṃ pesesi — “bhante, mama sahāyakassa vadetha ‘sahāyakena te saradatāpasena anomadassibuddhassa pādamūle anāgate uppajjanakassa gotamabuddhassa sāsane aggasāvakaṭṭhānaṃ patthitaṃ, tvaṃ dutiyasāvakaṭṭhānaṃ patthehī’”ti. |
♦ The ascetic Sarada also, going to the elder disciples, sent a message to his friend, the householder Sirivaḍḍhana: "Venerable sirs, tell my friend, 'Your friend, the ascetic Sarada, has, at the feet of the Buddha Anomadassī, aspired to the position of chief disciple in the dispensation of the future Buddha Gotama. You should aspire to the position of second chief disciple.'" |
evañca pana vatvā therehi puretarameva ekapassena gantvā sirivaḍḍhassa nivesanadvāre aṭṭhāsi. |
And having said this, he went ahead of the elders by a separate path and stood at the door of Sirivaḍḍhana's residence. |
♦ sirivaḍḍhano “cirassaṃ vata me ayyo āgato”ti āsane nisīdāpetvā attanā nīcāsane nisinno “antevāsikaparisā pana vo, bhante, na paññāyatī”ti pucchi. |
♦ Sirivaḍḍhana, thinking, "My master has come after a long time," had him sit on a seat and, sitting himself on a low seat, asked, "But your retinue of disciples, venerable sir, is not to be seen." |
āma samma, amhākaṃ assamaṃ anomadassī nāma buddho āgato, mayaṃ tassa attano balena sakkāraṃ akarimha. |
"Yes, friend, a Buddha named Anomadassī came to our hermitage, and we made an offering to him according to our ability. |
satthā sabbesaṃ dhammaṃ desesi, desanāpariyosāne ṭhapetvā maṃ sesā arahattaṃ patvā pabbajiṃsūti. |
The Teacher taught the Dhamma to all of them. At the end of the discourse, except for me, the others attained Arahantship and went forth." |
tumhe kasmā na pabbajitāti? |
"Why did you not go forth?" |
ahaṃ satthu aggasāvakaṃ nisabhattheraṃ disvā anāgate uppajjanakassa gotamassa nāma buddhassa sāsane aggasāvakaṭṭhānaṃ patthesiṃ, tvampi tassa sāsane dutiyasāvakaṭṭhānaṃ patthehīti. |
"I, seeing the Teacher's chief disciple, the Elder Nisabha, aspired to the position of chief disciple in the dispensation of a future Buddha named Gotama. You too should aspire to the position of second chief disciple in his dispensation." |
mayhaṃ buddhehi saddhiṃ paricayo natthi, bhanteti. |
"I have no acquaintance with Buddhas, venerable sir." |
buddhehi saddhiṃ kathanaṃ mayhaṃ bhāro hotu, tvaṃ mahantaṃ adhikāraṃ sajjehīti. |
"Let the conversation with the Buddhas be my responsibility. You prepare a great offering." |
♦ sirivaḍḍhano saradatāpasassa vacanaṃ sutvā attano nivesanadvāre rājamānena aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā vālukaṃ okirāpetvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā sesabhikkhūnampi āsanāni paṭiyādāpetvā mahantaṃ sakkārasammānaṃ sajjetvā buddhānaṃ nimantanatthāya saradatāpasassa saññaṃ adāsi. |
♦ Sirivaḍḍhana, hearing the words of the ascetic Sarada, had a space of eight karīsas leveled at the door of his own residence in the royal manner, had sand strewn, and had flowers, including parched grain, scattered. He had a pavilion with a canopy of blue lotuses made, prepared a Buddha-seat, and had seats for the other monks prepared. He arranged a great honor and respect and gave a sign to the ascetic Sarada to invite the Buddhas. |
tāpaso tassa vacanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ gahetvā tassa nivesanaṃ agamāsi. |
The ascetic, hearing his words, took the community of monks with the Buddha at its head and went to his residence. |
sirivaḍḍhano paccuggamanaṃ katvā tathāgatassa hatthato pattaṃ gahetvā maṇḍapaṃ pavesetvā paññattāsanesu nisinnassa buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ datvā paṇītena bhojanena parivisitvā bhattakiccapariyosāne buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, “bhante, nāyaṃ ārambho appamattakaṭṭhānatthāya, imināva niyāmena sattāhaṃ anukampaṃ karothā”ti āha. |
Sirivaḍḍhana went to meet them, took the bowl from the Tathāgata's hand, led them into the pavilion, and after the community of monks with the Buddha at its head was seated on the prepared seats, he gave the water of dedication, served them with exquisite food, and at the end of the meal, he clothed the community of monks with the Buddha at its head with expensive cloths and said, "Venerable sir, this undertaking is not for a small purpose. In this same way, please show your compassion for seven days." |
satthā adhivāsesi. |
The Teacher consented. |
so teneva niyāmena sattāhaṃ mahādānaṃ pavattetvā bhagavantaṃ vanditvā añjaliṃ paggahetvā ṭhito āha — “bhante, mama sahāyo saradatāpaso yassa satthu aggasāvako homīti patthesi, ahampi tasseva dutiyasāvako bhavāmī”ti. |
He, in that same way, held a great offering for seven days and, paying homage to the Blessed One, stood with his hands clasped in reverence and said: "Venerable sir, the Teacher of whom my friend, the ascetic Sarada, aspired to be the chief disciple, I too wish to be the second chief disciple of that same one." |
♦ satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā byākāsi — “tvaṃ ito kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamabuddhassa dutiyasāvako bhavissasī”ti. |
♦ The Teacher, looking into the future and seeing that his aspiration would be fulfilled, made the prediction: "You, after an incalculable eon and a hundred thousand more from now, will become the second chief disciple of the Buddha Gotama." |
buddhānaṃ byākaraṇaṃ sutvā sirivaḍḍhano haṭṭhapahaṭṭho ahosi. |
Hearing the prediction of the Buddhas, Sirivaḍḍhana was joyful and elated. |
satthāpi bhattānumodanaṃ katvā saparivāro vihārameva gato. |
The Teacher also, after giving the blessing for the meal, went back to the monastery with his retinue. |
sirivaḍḍhano tato paṭṭhāya yāvajīvaṃ kalyāṇakammaṃ katvā dutiyattavāre kāmāvacaradevaloke nibbatto. |
Sirivaḍḍhana, from then on for his whole life, performed wholesome deeds and in his next existence was reborn in a kāmāvacara deva world. |
saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatto. |
The ascetic Sarada, having developed the four brahma-vihāras, was reborn in the brahma world. |
♦ tato paṭṭhāya imesaṃ ubhinnampi antarākammaṃ na kathitaṃ. |
♦ From then on, the intermediate deeds of these two have not been told. |
amhākaṃ pana buddhassa nibbattito puretarameva saradatāpaso rājagahanagarassa avidūre upatissagāme sāribrāhmaṇiyā kucchismiṃ paṭisandhiṃ gaṇhi. |
But just before the birth of our Buddha, the ascetic Sarada took conception in the womb of the brahmin lady Sārī in the village of Upatissa, not far from the city of Rājagaha. |
taṃdivasameva cassa sahāyopi rājagahasseva avidūre kolitagāme moggallibrāhmaṇiyā kucchiyaṃ paṭisandhiṃ gaṇhi. |
On that very day, his friend also took conception in the womb of the brahmin lady Moggallī in the village of Kolita, also not far from Rājagaha. |
tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva. |
It is said that those two families were connected as friends for up to seven generations of family lineage. |
tesaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. |
For both of them, the ceremony for the protection of the womb was performed on the same day. |
dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo upaṭṭhahiṃsu. |
And for them, born after ten months, sixty-six nurses attended. |
nāmaggahaṇadivase sāribrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ akaṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ akaṃsu. |
On the day of the naming ceremony, the son of the brahmin lady Sārī, being the son of the chief family in the village of Upatissa, was named Upatissa. The other, being the son of the chief family in the village of Kolita, was named Kolita. |
te ubhopi vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. |
Both of them, having grown up, mastered all the arts. |
♦ upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā pabbataṃ vā gamanakāle pañca suvaṇṇasivikāsatāni parivārā honti, kolitamāṇavassa pañca ājaññarathasatāni. |
♦ When the young man Upatissa went to the river, or the park, or the mountain for amusement, a retinue of five hundred golden palanquins would follow him; for the young man Kolita, five hundred thoroughbred chariots. |
dvepi janā pañcapañcamāṇavakasataparivārā honti. |
Both of them had a retinue of five hundred young men each. |
rājagahe ca anusaṃvaccharaṃ giraggasamajjaṃ nāma hoti, tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. |
And in Rājagaha, there was an annual festival called the Hilltop Festival. For both of them, a couch was set up in the same place. |
dvepi janā ekatova nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvijjanti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. |
Both of them, sitting together and watching the festival, would laugh at what was laughable, feel a sense of urgency at what was moving, and give gifts where it was proper to give gifts. |
tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvejanaṃ vā dāyaṃ dātuṃ yuttaṭṭhāne dāyadānaṃ vā nāhosi. |
One day, as they were watching the festival in this same way, because their knowledge had reached maturity, there was no laughter at what was laughable, nor a sense of urgency at what was moving, nor the giving of gifts where it was proper to give, as on previous days. |
dvepi pana janā evaṃ cintayiṃsu — “kiṃ ettha oloketabbaṃ atthi, sabbepime appatte vassasate apaṇṇattikabhāvaṃ gamissanti. |
Both of them then thought thus: "What is there to see here? All of these people will reach a state of non-existence before a hundred years have passed. |
amhehi pana ekaṃ mokkhadhammaṃ gavesituṃ vaṭṭatī”ti ārammaṇaṃ gahetvā nisīdiṃsu. |
It is proper for us to seek a doctrine of deliverance," and they sat, having grasped this object of thought. |
♦ tato kolito upatissaṃ āha — “samma upatissa, na tvaṃ aññasu divasesu viya haṭṭhapahaṭṭho, anattamanadhātukosi, kiṃ te sallakkhitan”ti? |
♦ Then Kolita said to Upatissa: "Friend Upatissa, you are not happy and elated as on other days; you are of a dejected nature. What have you been reflecting on?" |
samma kolita, “etesaṃ olokane sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī”ti idaṃ cintayanto nisinnomhīti, tvaṃ pana kasmā anattamanosīti? |
"Friend Kolita, 'There is no essence in watching these things, this is meaningless. It is proper to seek one's own doctrine of deliverance.' I was sitting thinking this. But why are you dejected?" |
sopi tatheva āha. |
He too said the same thing. |
athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso taṃ evamāha — “amhākaṃ ubhinnampi sucintitaṃ, mokkhadhammaṃ gavesantehi pana ekā pabbajjā laddhuṃ vaṭṭati, kassa santike pabbajāmā”ti. |
Then, knowing that he had the same intention as himself, Upatissa said to him: "Both of us have thought well. In seeking the doctrine of deliverance, we must find a single path of renunciation. Under whom shall we go forth?" |
♦ tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. |
♦ At that time, the wanderer Sañjaya was living in Rājagaha with a large retinue of wanderers. |
te “tassa santike pabbajissāmā”ti pañcahi māṇavakasatehi saddhiṃ sañcayassa santike pabbajiṃsu. |
They, thinking, "We will go forth under him," went forth under Sañjaya with five hundred young men. |
tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. |
From the time they went forth, Sañjaya attained an excess of gain and glory. |
te katipāheneva sabbaṃ sañcayassa samayaṃ pariggaṇhitvā, “ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttaripi atthī”ti pucchiṃsu. |
They, in a few days, having grasped all of Sañjaya's doctrine, asked, "Teacher, is this all that you know, or is there something more?" |
sañcayo “ettakova, sabbaṃ tumhehi ñātan”ti āha. |
Sañjaya said, "This is all; you have known everything." |
te tassa kathaṃ sutvā cintayiṃsu — “evaṃ sati imassa santike brahmacariyavāso niratthako, mayaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā. |
They, hearing his words, thought: "If so, living the holy life under him is pointless. We have come out to seek the doctrine of deliverance, and it cannot be produced under him. |
mahā kho pana jambudīpo, gāmanigamarājadhāniyo carantā mayaṃ avassaṃ mokkhadhammadesakaṃ ekaṃ ācariyaṃ labhissāmā”ti. |
Jambudīpa is vast; wandering through villages, towns, and capital cities, we will surely find a teacher who can teach the doctrine of deliverance." |
te tato paṭṭhāya yattha yattha paṇḍitā samaṇabrāhmaṇā atthīti suṇanti, tattha tattha gantvā pañhasākacchaṃ karonti. |
From then on, wherever they heard there were wise ascetics and brahmins, they would go there and have discussions. |
tehi puṭṭhaṃ pañhaṃ aññe kathetuṃ samatthā natthi, te pana tesaṃ pañhaṃ vissajjenti. |
The questions they asked, others were not able to answer, but they would answer their questions. |
evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, “samma kolita, yo paṭhamaṃ amataṃ adhigacchati, so ārocetū”ti katikaṃ akaṃsu. |
Thus, having canvassed the whole of Jambudīpa, they returned and came back to their own place and made an agreement: "Friend Kolita, whoever first realizes the Deathless shall inform the other." |
♦ tena samayena amhākaṃ satthā paṭhamābhisambodhiṃ patvā pavattitavaradhammacakko anupubbena rājagahaṃ sampatto hoti. |
♦ At that time, our Teacher, having attained the first supreme enlightenment and having set in motion the excellent wheel of Dhamma, had in due course arrived at Rājagaha. |
atha “ekasaṭṭhi arahanto loke uppannā hontī”ti vuttakāle “caratha, bhikkhave, cārikaṃ bahujanahitāyā”ti ratanattayaguṇappakāsanatthaṃ uyyojitānaṃ bhikkhūnaṃ antare pañcavaggiyabbhantaro assajitthero paṭinivattitvā rājagahameva āgato. |
Then, at the time when it was said, "Sixty-one Arahants have arisen in the world," among the monks dispatched with the words, "Go, monks, on your wanderings for the welfare of the many," to proclaim the qualities of the Triple Gem, the Elder Assaji, who was among the group of five, had returned and come back to Rājagaha. |
punadivase pātova pattacīvaraṃ ādāya rājagahaṃ piṇḍāya pāvisi. |
On the following day, early in the morning, taking his bowl and robe, he entered Rājagaha for alms. |
♦ tasmiṃ samaye upatissaparibbājako pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi — “mayā evarūpo pabbajito nāma na diṭṭhapubbo. |
♦ At that time, the wanderer Upatissa, having had his meal early in the morning and while going to the wanderers' park, saw the elder and thought: "I have never seen such a person who has gone forth. |
ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhūnaṃ aññataro, yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā pañhaṃ puccheyyaṃ — ‘kaṃsi tvaṃ, āvuso uddissa, pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’”ti. |
Those who in the world are Arahants or have attained the path to Arahantship, this must be one of those monks. What if I were to approach this monk and ask a question: 'For whose sake, friend, have you gone forth? Who is your teacher? Whose doctrine do you profess?'" |
athassa etadahosi — “akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ atthikehi upaññātaṃ maggan”ti. |
Then it occurred to him: "It is not the right time to ask this monk a question; he has entered the inner village and is going for alms. What if I were to follow this monk from behind, on the path pointed out by those in need?" |
so theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi. |
He, seeing the elder who had received alms-food going to a certain place, and knowing his desire to sit down, prepared his own wanderer's stool and offered it. |
bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi. |
At the end of the meal, he also offered him water from his own water pot. |
♦ evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā “vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso uddissa, pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. |
♦ Having thus performed the duties of a student, and after the elder had finished his meal, he exchanged pleasantries and said, "Your faculties, friend, are so serene, your complexion is pure and bright. For whose sake, friend, have you gone forth? Who is your teacher? Whose doctrine do you profess?" |
thero “atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassevāhaṃ bhagavato dhammaṃ rocemī”ti āha. |
The elder said, "There is, friend, a great ascetic, a son of the Sakyans, who has gone forth from the Sakyan clan. I have gone forth for the sake of that Blessed One, and that Blessed One is my teacher, and it is the doctrine of that Blessed One that I profess." |
atha naṃ “kiṃvādī panāyasmato satthā, kimakkhāyī”ti pucchi. |
Then he asked him, "But what does your venerable teacher teach? What does he proclaim?" |
thero cintesi — “ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī”ti. |
The elder thought: "These wanderers are opposed to the teaching. I will show him the profundity of this teaching." |
attano navakabhāvaṃ dassento āha — “ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkomi vitthārena dhammaṃ desetun”ti. |
Pointing out his own newness, he said: "I, friend, am new, recently gone forth, newly come to this Dhamma and Vinaya. I am not yet able to teach the Dhamma in detail." |
paribbājako “ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro”ti cintetvā āha — |
The wanderer thought, "I am named Upatissa. You speak as much as you can, whether little or much. It is my responsibility to penetrate it with a hundred methods, a thousand methods," and said: |
♦ “appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi. |
♦ “Speak little or much, but tell me just the meaning. |
♦ attheneva me attho, kiṃ kāhasi byañjanaṃ bahun”ti. |
♦ The meaning is what I want; what will you do with much verbiage?” |
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♦ evaṃ vutte thero “ye dhammā hetuppabhavā”ti gāthaṃ āha. |
♦ When this was said, the elder recited the verse: "Of things that arise from a cause..." |
paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimagge patiṭṭhahi. |
The wanderer, having heard only the first two lines, was established in the path of stream-entry, which is endowed with a thousand methods. |
itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. |
He completed the other two lines when he was a stream-enterer. |
♦ so sotāpanno hutvā uparivisese appavattante “bhavissati ettha kāraṇan”ti sallakkhetvā theraṃ āha — “bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kahaṃ amhākaṃ satthā vasatī”ti? |
♦ Having become a stream-enterer and not progressing to the higher states, he reflected, "There must be a reason for this," and said to the elder: "Venerable sir, do not elaborate on the Dhamma teaching further; let this be enough. Where does our Teacher live?" |
veḷuvane paribbājakāti. |
"In the Veḷuvana, O wanderer." |
bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi. |
"Venerable sir, you go ahead. I have a friend. |
amhehi ca aññamaññaṃ katikā katā “yo paṭhamaṃ amataṃ adhigacchati, so ārocetū”ti. |
And we have made an agreement with each other, 'Whoever first realizes the Deathless shall inform the other.' |
ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmīti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi. |
I, having fulfilled that promise and taken my friend, will come to the Teacher's presence by the same path you have taken," and falling at the elder's feet with the five-point prostration, he circumambulated him three times, sent the elder off, and went towards the wanderers' park. |
♦ kolitaparibbājako taṃ dūratova āgacchantaṃ disvā “ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññesu divasesu viya, addhā tena amataṃ adhigataṃ bhavissatī”ti amatādhigamaṃ pucchi. |
♦ The wanderer Kolita saw him coming from afar and thought, "Today my friend's complexion is not like on other days. Surely he must have realized the Deathless," and he asked about the realization of the Deathless. |
sopissa “āma āvuso, amataṃ adhigatan”ti paṭijānitvā tameva gāthaṃ abhāsi. |
He too, admitting, "Yes, friend, the Deathless has been realized," recited the same verse. |
gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha — “kahaṃ kira, samma, satthā vasatī”ti? |
At the end of the verse, Kolita was established in the fruit of stream-entry and said, "Where, friend, does the Teacher live?" |
“veḷuvane kira, samma, vasatī”ti evaṃ no ācariyena assajittherena kathitanti. |
"It seems, friend, he lives in the Veḷuvana," so our teacher, the Elder Assaji, told us. |
tena hi samma āyāma, satthāraṃ passissāmāti. |
"Then, friend, let us go; let us see the Teacher." |
sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ kolitamāṇavaṃ evamāha — “samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma. |
But the Elder Sāriputta was always one who revered his teachers, so he said this to his friend, the young man Kolita: "Friend, let us also tell the Deathless that we have realized to our teacher, the wanderer Sañcaya. |
bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalapaṭivedhaṃ karissatī”ti. |
If he understands, he will penetrate it. If he does not penetrate it, believing us, he will go to the Teacher's presence. Hearing the Buddha's teaching, he will achieve penetration of the path and fruit." |
♦ tato dvepi janā sañcayassa santikaṃ gantvā, “ācariya, tvaṃ kiṃ karosi, buddho loke uppanno, svākkhāto dhammo, suppaṭipanno saṅgho. |
♦ Then both of them went to Sañjaya's presence and said, "Teacher, what are you doing? A Buddha has arisen in the world, the Dhamma is well-proclaimed, the Saṅgha is well-practiced. |
āyāma, dasabalaṃ passissāmā”ti. |
Come, let us see the Ten-Powered One." |
so “kiṃ vadetha, tātā”ti tepi vāretvā lābhaggayasaggappattimeva tesaṃ dīpesi. |
He said, "What are you saying, sons?" and dissuading them, he pointed out to them only the gain and glory he had attained. |
te “amhākaṃ evarūpo antevāsikavāso niccameva hotu, tumhākaṃ pana gamanaṃ vā agamanaṃ vā jānāthā”ti āhaṃsu. |
They said, "Let such a discipleship be always ours. But you know whether you will go or not." |
sañcayo “ime ettakaṃ jānantā mama vacanaṃ na karissantī”ti ñatvā “gacchatha tumhe, tātā, ahaṃ mahallakakāle antevāsikavāsaṃ vasituṃ na sakkomī”ti āha. |
Sañjaya, knowing, "These who know so much will not do my bidding," said, "You go, sons. I, in my old age, cannot live the life of a disciple." |
te anekehipi kāraṇehi taṃ bodhetuṃ asakkontā attano ovāde vattamānaṃ janaṃ ādāya veḷuvanaṃ agamaṃsu. |
They, being unable to persuade him by any means, took the people who followed their advice and went to Veḷuvana. |
atha tesaṃ pañcasu antevāsikasatesu aḍḍhateyyasatā nivattiṃsu, aḍḍhateyyasatā tehi saddhiṃ agamaṃsu. |
Then, of his five hundred disciples, two hundred and fifty turned back; two hundred and fifty went with them. |
♦ satthā catuparisamajjhe dhammaṃ desento te dūratova disvā bhikkhū āmantesi — “ete, bhikkhave, dve sahāyā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayugan”ti. |
♦ The Teacher, teaching the Dhamma in the midst of the four assemblies, saw them from afar and addressed the monks: "These, monks, are the two friends coming, Kolita and Upatissa. This will be my pair of disciples, the foremost, the excellent pair." |
atha tesaṃ parisāya cariyavasena dhammadesanaṃ vaḍḍhesi. |
Then he expanded his Dhamma teaching according to the disposition of their assembly. |
ṭhapetvā dve aggasāvake sabbepi te aḍḍhateyyasatā paribbājakā arahattaṃ pāpuṇiṃsu . |
Except for the two chief disciples, all those two hundred and fifty wanderers attained Arahantship. |
satthā “etha bhikkhavo”ti hatthaṃ pasāresi. |
The Teacher stretched out his hand, saying, "Come, monks." |
sabbesaṃ kesamassu antaradhāyi, iddhimayaṃ pattacīvaraṃ kāyappaṭibaddhaṃ ahosi. |
For all of them, their hair and beards vanished, and the magical bowl and robes were attached to their bodies. |
dvinnaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgataṃ, uparimaggattayakiccaṃ pana na niṭṭhāsi. |
For the two chief disciples also, the magical bowl and robes came, but the task of the three higher paths was not completed. |
kasmā? sāvakapāramiñāṇassa mahantatāya. |
Why? Because of the greatness of their knowledge of the perfection of a disciple. |
♦ athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkante satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramiñāṇassa matthakaṃ patto. |
♦ Then the venerable Mahāmoggallāna, on the seventh day from his ordination, while practicing the ascetic's duties near the village of Kallavāla in the country of Magadha, when overcome by sloth and torpor, being admonished by the Teacher, dispelled his sloth and torpor, and just by listening to the meditation subject on the elements given by the Tathāgata, he completed the task of the three higher paths and reached the summit of the knowledge of the perfection of a disciple. |
sāriputtattheropi pabbajitadivasato addhamāsaṃ atikkamitvā satthārā saddhiṃ tameva rājagahaṃ upanissāya sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante desiyamāne suttānusārena ñāṇaṃ pesetvā parassa vaḍḍhitabhattaṃ bhuñjanto viya sāvakapāramiñāṇassa matthakaṃ patto. |
The Elder Sāriputta also, after half a month had passed since his ordination, while dwelling with the Teacher near that same Rājagaha in the Sūkarakhata cave, as the Vedanāpariggaha Sutta was being taught to his nephew, the wanderer Dīghanakha, by sending his knowledge along with the sutta, as if eating a meal prepared by another, he reached the summit of the knowledge of the perfection of a disciple. |
bhāgineyyo panassa desanāpariyosāne sotāpattiphale patiṭṭhito. |
His nephew, however, at the end of the discourse, was established in the fruit of stream-entry. |
iti dvinnampi mahāsāvakānaṃ tathāgate rājagahe viharanteyeva sāvakapāramiñāṇakiccaṃ matthakaṃ pattaṃ. |
Thus, for both great disciples, while the Tathāgata was dwelling in Rājagaha, the task of the knowledge of the perfection of a disciple reached its summit. |
aparabhāge pana satthā jetavane viharanto “mahāpaññānaṃ yadidaṃ sāriputto, iddhimantānaṃ yadidaṃ mahāmoggallāno”ti dvepi mahāsāvake ṭhānantare ṭhapesīti. |
Later, however, the Teacher, while dwelling in Jetavana, placed both great disciples in positions of rank, saying, "foremost among those of great wisdom is Sāriputta, and foremost among those with psychic powers is Mahāmoggallāna." |
♦ mahākassapattheravatthu |
♦ The Story of the Elder Mahākassapa |
♦ 191. catutthe dhutavādānanti ettha dhuto veditabbo, dhutavādo veditabbo, dhutadhammā veditabbā, dhutaṅgāni veditabbāni. |
♦ 191. In the fourth, "of those who advocate ascetic practices," here 'dhuta' (shaken off) should be understood, 'dhutavādo' (advocate of asceticism) should be understood, 'dhutadhammā' (ascetic qualities) should be understood, 'dhutaṅgāni' (ascetic practices) should be understood. |
tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo. |
Therein, 'dhuta' is either the person who has shaken off the defilements, or the Dhamma that shakes off the defilements. |
♦ dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca. |
♦ As for "advocate of asceticism," there is one who is an ascetic but not an advocate of asceticism; there is one who is not an ascetic but is an advocate of asceticism; there is one who is neither an ascetic nor an advocate of asceticism; and there is one who is both an ascetic and an advocate of asceticism. |
tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. |
Therein, one who has shaken off his own defilements by means of an ascetic practice, but does not exhort or instruct another in ascetic practices, like the Elder Bākula, this one is an ascetic but not an advocate of asceticism. |
yathāha — “tayidaṃ āyasmā bākulo dhuto na dhutavādo”ti. |
As it is said: "This venerable Bākula is an ascetic, but not an advocate of asceticism." |
yo pana dhutaṅgena attano kilese na dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. |
One who has not shaken off his own defilements by means of an ascetic practice, but merely exhorts and instructs others in ascetic practices, like the Elder Upananda, this one is not an ascetic but is an advocate of asceticism. |
yathāha — “tayidaṃ āyasmā upanando na dhuto dhutavādo”ti. |
As it is said: "This venerable Upananda is not an ascetic, but is an advocate of asceticism." |
yo pana ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. |
One who is deficient in both, like Lāḷudāyī, this one is neither an ascetic nor an advocate of asceticism. |
yathāha — “tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo”ti. |
As it is said: "This venerable Lāḷudāyī is neither an ascetic nor an advocate of asceticism." |
yo pana ubhayasampanno āyasmā mahākassapatthero viya, ayaṃ dhuto ceva dhutavādo ca. |
One who is accomplished in both, like the venerable Elder Mahākassapa, this one is both an ascetic and an advocate of asceticism. |
yathāha — “tayidaṃ āyasmā mahākassapo dhuto ceva dhutavādo cā”ti. |
As it is said: "This venerable Mahākassapa is both an ascetic and an advocate of asceticism." |
♦ dhutadhammā veditabbāti appicchatā santuṭṭhitā sallekhatā pavivekatā idamaṭṭhikatāti ime dhutaṅgacetanāya parivārā pañca dhammā “appicchaṃyeva nissāyā”tiādivacanato dhutadhammā nāma. |
♦ "Ascetic qualities should be understood" means these five qualities which are the entourage of the volition for the ascetic practices—fewness of wishes, contentment, effacement, seclusion, this very matter—are called ascetic qualities, from the saying "relying on fewness of wishes..." |
tattha appicchatā ca santuṭṭhitā ca alobho, sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ceva amohe ca, idamaṭṭhitā ñāṇameva. |
Therein, fewness of wishes and contentment are non-greed; effacement and seclusion fall into two states: non-greed and non-delusion; this very matter is knowledge itself. |
tattha alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavappaṭicchādakaṃ mohaṃ dhunāti. |
Therein, by non-greed one shakes off greed for objects of rejection; by non-delusion, one shakes off the delusion that conceals the danger in them. |
alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhallikānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. |
And by non-greed, one shakes off the indulgence in sensual pleasures that occurs through the partaking of what is allowed; by non-delusion, one shakes off the practice of self-mortification that occurs through excessive effacement in the ascetic practices. |
tasmā ime dhammā dhutadhammāti veditabbā. |
Therefore, these qualities should be understood as ascetic qualities. |
♦ dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ ... pe ... nesajjikaṅganti. |
♦ "Ascetic practices should be understood" means the thirteen ascetic practices should be understood: the practice of wearing refuse-rags... (etc.)... the practice of sitting. |
♦ dhutavādānaṃ yadidaṃ mahākassapoti yattakā dhutavādaṃ vadanti, tesaṃ sabbesampi antare ayaṃ mahākassapatthero aggoti aggaṭṭhāne ṭhapesi. |
♦ "Among those who advocate ascetic practices, this Mahākassapa is foremost" means, of all those who advocate ascetic practices, this Elder Mahākassapa is the foremost among them. He placed him in the position of foremost. |
mahākassapoti uruveḷakassapo nadīkassapo gayākassapo kumārakassapoti ime khuddānukhuddake there upādāya ayaṃ mahā, tasmā mahākassapoti vutto. |
"Mahākassapa" means, in relation to the lesser elders such as Uruveḷakassapa, Nadīkassapa, Gayākassapa, and Kumārakassapa, this one is great, therefore he is called Mahākassapa. |
♦ imassāpi pañhakamme ayamanupubbikathā — atīte kira kappasatasahassamatthake padumuttaro nāma satthā loke udapādi, tasmiṃ haṃsavatīnagaraṃ upanissāya kheme migadāye viharante vedeho nāma kuṭumbiko asītikoṭidhanavibhavo pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. |
♦ Concerning him too, in the set of questions, this is the sequential story: In the past, a hundred thousand eons ago, a Teacher named Padumuttara arose in the world. While he was dwelling in the Deer Park at Khema, near the city of Haṃsavatī, a householder named Vedeha, who possessed eighty koṭis of wealth, having eaten a fine meal in the morning, undertaken the Uposatha vows, and taken perfumes, flowers, etc., went to the monastery, honored the Teacher, paid homage, and sat to one side. |
tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ, yadidaṃ nisabho”ti etadagge ṭhapesi. |
And at that moment, the Teacher placed his third disciple, the Elder Mahānisabha, in the foremost position, saying, "Foremost, monks, among my disciples, the monks who advocate ascetic practices, is this Nisabha." |
upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā, “bhante, sve mayhaṃ bhikkhaṃ adhivāsethā”ti āha. |
The lay follower, hearing this, was pleased, and at the end of the Dhamma talk, when the great crowd had risen and left, he paid homage to the Teacher and said, "Venerable sir, please consent to my alms for tomorrow." |
mahā kho, upāsaka, bhikkhusaṅghoti. |
"The community of monks is large, lay follower." |
kittako bhagavāti? |
"How large, Blessed One?" |
aṭṭhasaṭṭhibhikkhusatasahassanti. bhante, ekaṃ sāmaṇerampi vihāre asesetvā bhikkhaṃ adhivāsethāti. |
"Sixty-eight hundred thousand monks." "Venerable sir, without leaving even a single novice in the monastery, please consent to the alms." |
adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. |
The lay follower, knowing the Teacher's consent, went home, prepared a great offering, and on the next day had the time announced to the Teacher. |
satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññatte āsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. |
The Teacher, taking his bowl and robe, surrounded by the community of monks, went to the lay follower's house and, seated on the prepared seat, after the water of dedication, while accepting the gruel and so on, he gave the signal to serve the meal. |
upāsakopi satthu santike nisīdi. |
The lay follower also sat in the Teacher's presence. |
♦ tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthi paṭipajji. |
♦ In the meantime, the Elder Mahānisabha, while wandering for alms, came upon that same street. |
upāsako disvā uṭṭhāya gantvā theraṃ vanditvā “pattaṃ, bhante, dethā”ti āha. |
The lay follower, seeing him, got up, went, and paid homage to the elder, saying, "Venerable sir, give me your bowl." |
thero pattaṃ adāsi. |
The elder gave his bowl. |
“bhante, idheva pavisatha, satthāpi gehe nisinno”ti. |
"Venerable sir, please enter here; the Teacher is also seated in the house." |
na vaṭṭissati upāsakāti. |
"It will not be proper, lay follower." |
upāsako therassa pattaṃ gahetvā piṇḍapātassa pūretvā nīharitvā adāsi. |
The lay follower, taking the elder's bowl, filled it with alms-food, brought it out, and gave it to him. |
tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha — “bhante, mahānisabhatthero ‘satthā gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atireko guṇo”ti. |
Then, having followed the elder for some distance, he returned and, sitting in the Teacher's presence, said this: "Venerable sir, the Elder Mahānisabha, even when told, 'The Teacher is seated in the house,' did not wish to enter. Is there any quality of his that surpasses your qualities?" |
buddhānañca vaṇṇamaccheraṃ nāma natthi. |
And Buddhas have no envy regarding praise. |
atha satthā evamāha — “upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. |
Then the Teacher said this: "Lay follower, we, expecting alms, sit in a house. That monk does not sit thus and look for alms. |
mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati. |
We live in dwellings at the edge of a village; he lives only in the forest. |
mayaṃ channe vasāma, so abbhokāsamhiyeva vasati. |
We live under a roof; he lives only in the open air. |
iti tassa ayañca ayañca guṇo”ti mahāsamuddaṃ pūrayamāno viya kathesi. |
Thus, this and that are his qualities," he spoke, as if filling the great ocean. |
upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi — “kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī”ti? |
The lay follower, like a lamp already burning brightly when fed with oil, became even more serene and thought: "What use to me is any other attainment? In the future, in the presence of a Buddha, I will make an aspiration for the state of being foremost among those who advocate ascetic practices." |
♦ so punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha — “yaṃ me, bhante, satta divasāni dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike etassa mahānisabhattherena pattaṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa saccakāro hotū”ti. |
♦ He again invited the Teacher and in the same way gave a great offering for seven days. On the seventh day, he gave the three robes to the great community of monks with the Buddha at its head, and falling at the Teacher's feet, he said this: "Venerable sir, the loving physical actions, loving verbal actions, and loving mental actions that have been present in me while giving this offering for seven days—by this I do not aspire for any other divine fortune, or the fortune of Sakka, Māra, or Brahmā. But may this deed of mine be a surety for attaining, in the future, in the presence of a Buddha, the position attained by this Elder Mahānisabha, for the state of being foremost among those who hold to the thirteen ascetic practices." |
satthā “mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no”ti olokento samijjhanabhāvaṃ disvā āha — “manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī”ti. |
The Teacher, thinking, "He has aspired for a great position; will it succeed or not?" and seeing that it would succeed, said: "You have aspired for a pleasing position. In the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and you will be his third disciple, named the Elder Mahākassapa." |
taṃ sutvā upāsako “buddhānaṃ dve kathā nāma natthī”ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. |
Hearing that, the lay follower, thinking, "Buddhas do not have two words," considered that attainment as if it were to be received the next day. |
so yāvatāyukaṃ nānappakāraṃ dānaṃ datvā sīlaṃ rakkhitvā nānappakāraṃ kalyāṇakammaṃ katvā tattha kālaṃ kato sagge nibbatti. |
He, for his whole life, gave various kinds of donations, kept the precepts, and performed various kinds of wholesome deeds, and passing away there, he was reborn in heaven. |
♦ tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatiṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. |
♦ From then on, enjoying prosperity among gods and humans, ninety-one eons from now, when the Perfectly Enlightened Vipassī was dwelling near Bandhumatī in the Deer Park at Khema, he passed away from the deva world and was born into a certain destitute brahmin family. |
tasmiñca kāle vipassī bhagavā sattame sattame saṃvacchare dhammaṃ katheti, mahantaṃ kolāhalaṃ ahosi. |
And at that time, the Blessed One Vipassī would teach the Dhamma every seven years, and there was a great commotion. |
sakalajambudīpe devatā “satthā dhammaṃ kathessatī”ti ārocenti. |
Throughout all of Jambudīpa, the deities announced, "The Teacher will teach the Dhamma." |
brāhmaṇo taṃ sāsanaṃ assosi. |
The brahmin heard that message. |
tassa ca nivāsanasāṭako ekova hoti, tathā brāhmaṇiyā. |
And he had only one lower garment, as did the brahmin lady. |
pārupanaṃ pana dvinnampi ekameva. |
|
sakalanagare ekasāṭakabrāhmaṇoti paññāyati. |
But they had only one upper garment for both of them. |
brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ gacchati. |
In the whole city, he was known as the one-cloak brahmin. |
brāhmaṇīnaṃ sannipāte sati sayaṃ gehe tiṭṭhati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. |
When there was a gathering of brahmins for some reason, he would leave the brahmin lady at home and go himself. |
tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha — “bhoti, kiṃ rattiṃ dhammassavanaṃ suṇissasi, divā”ti. |
When there was a gathering of brahmin ladies, he would stay at home, and the brahmin lady would wear that cloth and go. |
“mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmī”ti brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. |
On that day, the brahmin said to the brahmin lady: "My dear, will you listen to the Dhamma sermon at night, or during the day?" |
atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato. |
"We of the female sex cannot listen at night; I will listen during the day." Leaving the brahmin at home, she wore that cloth and went with the laywomen during the day, paid homage to the Teacher, sat to one side, heard the Dhamma, and returned with the laywomen. |
| Then the brahmin, leaving the brahmin lady at home, wore that cloth and went to the monastery. | |
♦ tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā sāgaraṃ nimmathento viya dhammakathaṃ kathesi. |
♦ And at that time, the Teacher, seated in the midst of the assembly on the adorned Dhamma-seat, taking the jeweled fan, spoke the Dhamma as if bringing down the celestial Ganges, as if making Mount Sineru the peak and churning the ocean. |
brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. |
For the brahmin sitting at the edge of the assembly listening to the Dhamma, in the very first watch of the night, a five-colored joy arose, filling his entire body. |
so pārutavatthaṃ saṅgharitvā “dasabalassa dassāmī”ti cintesi. |
He folded the cloth he was wearing and thought, "I will give it to the Ten-Powered One." |
atthassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. |
But stinginess arose, showing him a thousand dangers in it. |
so “brāhmaṇiyā ca mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi carituṃ na sakkā”ti sabbathāpi adātukāmo ahosi. |
He thought, "The brahmin lady and I have only one cloth, and there is no other garment to wear, and it is not possible to go outside without wearing one," so he was completely unwilling to give. |
athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji. |
Then, when the first watch had passed, in the middle watch too, the same joy arose. |
so tatheva cintetvā tatheva adātukāmo ahosi. |
He thought in the same way and was in the same way unwilling to give. |
athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji. |
Then, when the middle watch had passed, in the last watch too, the same joy arose. |
so “taraṇaṃ vā hotu maraṇaṃ vā, pacchāpi jānissāmī”ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. |
He thought, "Let it be survival or let it be death, I will deal with it later," and folding the cloth, he placed it at the Teacher's feet. |
tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā “jitaṃ me, jitaṃ me”ti tayo vāre nadi. |
Then, bending his left arm and striking with his right hand three times, he cried out three times, "I have won, I have won!" |
♦ tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. |
♦ And at that time, King Bandhuma was sitting behind the Dhamma-seat inside a screen, listening to the Dhamma. |
rañño ca nāma “jitaṃ me”ti saddo amanāpo hoti. |
And for a king, the sound "I have won" is displeasing. |
so purisaṃ pesesi — “gaccha etaṃ puccha kiṃ vadasī”ti. |
He sent a man, saying, "Go, ask him what he is saying." |
so tena gantvā pucchito āha — “avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ jitaṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa duṭṭhagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jitan”ti āha. |
He, having gone and been asked by him, said: "Others, mounted on elephants, chariots, etc., and taking up swords, shields, etc., conquer the enemy army; that victory is not wonderful. But I, as if smashing the head of a fierce bull coming from behind with a club and making it flee, have crushed my stingy mind and given the cloth I was wearing to the Ten-Powered One. That stinginess of mine has been conquered." |
so puriso āgantvā taṃ pavattiṃ rañño ārocesi. |
That man came and reported the matter to the king. |
rājā āha — “amhe bhaṇe dasabalassa anurūpaṃ na jānimha, brāhmaṇo jānī”ti vatthayugaṃ pesesi. |
The king said: "Friend, we did not know what was befitting the Ten-Powered One, but the brahmin knew," and he sent a pair of cloths. |
taṃ disvā brāhmaṇo cintesi — “ayaṃ mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca uppannena mayhaṃ ko attho”ti? |
Seeing it, the brahmin thought: "This was given to me, who was sitting silently, not having given anything at first, but for speaking the praises of the Teacher. What use to me is what has arisen because of the Teacher's qualities?" |
tampi vatthayugaṃ dasabalasseva adāsi. |
He gave that pair of cloths also to the Ten-Powered One. |
rājāpi “kiṃ brāhmaṇena katan”ti pucchitvā “tampi tena vatthayugaṃ tathāgatasseva dinnan”ti sutvā aññānipi dve vatthayugāni pesesi. |
The king also, having asked, "What did the brahmin do?" and hearing, "He gave that pair of cloths also to the Tathāgata," sent another two pairs of cloths. |
so tānipi adāsi. |
He gave those too. |
rājā aññānipi cattārīti evaṃ yāva dvattiṃsavatthayugāni pesesi. |
The king sent another four, and so on up to thirty-two pairs of cloths. |
atha brāhmaṇo “idaṃ vaḍḍhetvā gahaṇaṃ viya hotī”ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. |
Then the brahmin, thinking, "This is like taking with increase," took one pair of cloths for himself and one for the brahmin lady, and gave thirty pairs to the Tathāgata. |
tato paṭṭhāya cassa satthu vissāsiko jāto. |
From then on, he became a confidant of the Teacher. |
♦ atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutarattakambalaṃ datvā āha — “ito patthāya imaṃ pārupitvā dhammaṃ suṇāhī”ti. |
♦ Then the king, one day in the cold season, seeing him listening to the Dhamma in the Teacher's presence, gave him his own red woolen blanket worth a hundred thousand and said: "From now on, wear this and listen to the Dhamma." |
so “kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā”ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. |
He, thinking, "What use to me is this blanket, brought to this foul body?" made it a canopy over the Tathāgata's couch inside the perfumed chamber and left. |
athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. |
Then one day, the king went to the monastery early in the morning and sat in the presence of the Teacher inside the perfumed chamber. |
tasmiñca samaye chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocati. |
And at that time, the six-colored Buddha-rays struck the blanket, and the blanket shone exceedingly. |
rājā olokento sañjānitvā āha — “bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno”ti. |
The king, looking, recognized it and said: "Venerable sir, that is our blanket; it was given by us to the one-cloak brahmin." |
tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitāti. |
"You, great king, honored the brahmin, and the brahmin honored us." |
rājā “brāhmaṇo yuttaṃ aññāsi, na mayan”ti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbāṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. |
The king, thinking, "The brahmin knew what was right, not I," was pleased, and giving what is useful to humans, all eight of each kind, he gave the gift called the "all-eights" and established him in the position of royal chaplain. |
sopi “aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī”ti catusaṭṭhi salākābhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti. |
He too, thinking, "Eight times eight is sixty-four," established sixty-four ticket-meals and, for his whole life, gave donations, kept the precepts, and passing away from there, was reborn in heaven. |
♦ puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto. |
♦ Then passing away from there, in this eon, between the Blessed One Koṇāgamana and the Ten-Powered Kassapa, he was born in a householder's family in Bārāṇasī. |
so vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati, tasmiṃ ca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. |
Having grown up and living the household life, one day he was walking in the forest. And at that time, a solitary Buddha was doing his robe-work on the bank of a river, and as the wind was not favorable, he started to fold it up and put it away. |
so disvā “kasmā, bhante, saṅgharitvā ṭhapethā”ti āha. |
He, seeing this, said, "Why, venerable sir, do you fold it up and put it away?" |
anuvāto nappahotīti . |
"The wind is not favorable." |
“iminā, bhante, karothā”ti sāṭakaṃ datvā “nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū”ti patthanaṃ paṭṭhapesi. |
"Venerable sir, do it with this," he said, giving his cloak, and made the aspiration, "Wherever I am reborn, may I not suffer any loss." |
♦ atha gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. |
♦ Then, while at home, as his sister was quarreling with his wife, a solitary Buddha entered for alms. |
athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya, “evarūpaṃ bālaṃ yojanasatena parivajjeyyan”ti patthanaṃ paṭṭhapesi. |
Then his sister, having given alms-food to the solitary Buddha, with his wife in mind, made the aspiration, "May I avoid such a fool by a hundred yojanas." |
sā gehadvāre ṭhitā sutvā “imāya dinnaṃ bhattaṃ mā esa bhuñjatū”ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. |
She, standing at the door of the house, heard this and thought, "May he not eat the food given by her," and taking the bowl, she threw out the alms-food, filled it with mud, and gave it. |
itarā disvā “bāle maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yuttan”ti āha. |
The other, seeing this, said, "Fool, you may scold me or hit me, but it is not right to throw out the food from the bowl of such a one who has fulfilled the perfections for two incalculable eons and to give mud." |
athassa bhariyāya paṭisaṅkhānaṃ uppajji. |
Then reflection arose in his wife. |
sā “tiṭṭhatha, bhante”ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā “yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū”ti patthanaṃ paṭṭhapesi. |
She said, "Wait, venerable sir," and throwing out the mud, she washed the bowl, rubbed it with fragrant powder, filled it with the four sweets, and with ghee the color of a lotus womb poured over the top, shining, she placed it in the hands of the solitary Buddha and made the aspiration, "Just as this alms-food is radiant, so may my body be radiant." |
paccekabuddho anumoditvā ākāsaṃ pakkhandi. |
The solitary Buddha gave his blessing and rose into the sky. |
tepi dve jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti. |
Those two, husband and wife, having done good deeds for their whole life, were reborn in heaven. Then, passing away from there, the lay follower, in the time of the Perfectly Enlightened Kassapa, was born as the son of a merchant with eighty koṭis of wealth in Bārāṇasī. The other was also born as the daughter of a similar merchant. |
♦ tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. |
♦ When he came of age, they brought that very merchant's daughter to him. |
tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikūlaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. |
Due to the fruition of her past deed of not giving, as soon as she entered the house, within the threshold, her entire body became as foul-smelling as an opened latrine. |
seṭṭhikumāro “kassāyaṃ gandho”ti pucchitvā “seṭṭhikaññāyā”ti sutvā “nīharathā”ti ābhataniyāmeneva kulagharaṃ pesesi. |
The merchant's son, asking, "Whose is this smell?" and being told, "It is the merchant's daughter's," said, "Take her away," and sent her back to her family home in the same manner she was brought. |
sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā. |
She was sent back from seven places in this same manner. |
♦ tena ca samayena kassapadasabalo parinibbāyi, tassa ghanakoṭṭimāhi satasahassagghanikāhi rattasuvaṇṇaiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. |
♦ And at that time, the Ten-Powered Kassapa had attained final Nibbāna, and they began a stupa for him one yojana high, with heavy-duty bricks of red gold worth a hundred thousand each. |
tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi — “ahaṃ sattasu ṭhānesu paṭinivattitā, kiṃ me jīvitenā”ti attano sarīrābharaṇabhaṇḍakaṃ bhañjāpetvā suvaṇṇaiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthinnaṃ caturaṅgulubbedhaṃ. |
While that stupa was being built, that merchant's daughter thought: "I have been sent back from seven places. What is the use of my life?" She had her own ornaments broken up and had a golden brick made, a cubit long, a span wide, and four fingers high. |
tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. |
Then, taking a lump of yellow orpiment and red arsenic and eight handfuls of water lilies, she went to the place where the stupa was being built. |
tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. |
And at that moment, a row of bricks being laid around was short by one fitting-brick. |
seṭṭhidhītā vaḍḍhakiṃ āha — “imaṃ iṭṭhakaṃ ettha ṭhapethā”ti. |
The merchant's daughter said to the mason, "Place this brick here." |
amma, bhaddake kāle āgatāsi, sayameva ṭhapehīti. |
"Lady, you have come at a good time. Place it yourself." |
sā āruyha telena haritālamanosilaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā “nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho”ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā agamāsi. |
She climbed up, mixed the yellow orpiment and red arsenic with oil, and with that mortar, she set the brick. Then, making an offering on top with the eight handfuls of water lilies, she paid homage and made the aspiration, "Wherever I am reborn, may the scent of sandalwood emanate from my body, and the scent of water lilies from my mouth," and paying homage to the stupa, she circumambulated it and left. |
♦ atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. |
♦ Then, at that very moment, a memory of her arose in the merchant's son to whose house she had first been brought. |
nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. |
And a festival was proclaimed in the city. |
so upaṭṭhāke āha — “tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā”ti? |
He said to his attendants, "The merchant's daughter who was brought here then, where is she?" |
kulagehe sāmīti. |
"In her family home, master." |
ānetha naṃ, nakkhattaṃ kīḷissāmāti. |
"Bring her; we will celebrate the festival." |
te gantvā taṃ vanditvā ṭhitā “kiṃ, tātā, āgatatthā”ti tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. |
They went and stood, paying homage to her. When asked by her, "Sons, why have you come?" they told her the story. |
tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthīti. |
"Sons, I have offered my ornaments to the stupa; I have no ornaments." |
te gantvā seṭṭhiputtassa ārocesuṃ. |
They went and told the merchant's son. |
ānetha naṃ, piḷandhanaṃ labhissāmāti. |
"Bring her; we will find adornments." |
te ānayiṃsu. |
They brought her. |
tassā saha gharappavesanena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi. |
As soon as she entered the house, the whole house was filled with the scent of sandalwood and blue water lilies. |
♦ seṭṭhiputto taṃ pucchi “paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kiṃ etan”ti? |
♦ The merchant's son asked her, "At first, a foul smell emanated from your body, but now the scent of sandalwood emanates from your body, and the scent of water lilies from your mouth. What is this?" |
sā ādito paṭṭhāya attanā katakammaṃ ārocesi. |
She told him the deed she had done, from the beginning. |
seṭṭhiputto “niyyānikaṃ vata buddhasāsanan”ti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. |
The merchant's son, thinking, "The teaching of the Buddha is indeed a way of release," was pleased and had the one-yojana golden stupa covered with a woolen mantle and adorned it here and there with golden lotuses the size of chariot wheels. |
tesaṃ dvādasahatthā olambakā honti. |
Their pendants were twelve cubits long. |
so tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. |
He, staying there for his whole life, was reborn in heaven, and passing away from there, he was born into a minister's family in a place one yojana from Bārāṇasī. |
seṭṭhikaññāpi devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti. |
The merchant's daughter also, passing away from the deva world, was born as the eldest daughter in a royal family. |
♦ tesu vayapattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. |
♦ When they came of age, a festival was proclaimed in the young man's village. |
so mātaraṃ āha — “sāṭakaṃ me, amma, dehi, nakkhattaṃ kīḷissāmī”ti. |
He said to his mother, "Mother, give me a cloak; I will celebrate the festival." |
sā dhotavatthaṃ nīharitvā adāsi. |
She brought out a washed cloth and gave it. |
amma, thūlaṃ idaṃ, aññaṃ dehīti. |
"Mother, this is coarse. Give me another." |
aññaṃ nīharitvā adāsi, tampi paṭikkhipi. |
She brought out another and gave it; he rejected that too. |
aññaṃ nīharitvā adāsi, tampi paṭikkhipi. |
She brought out another and gave it; he rejected that too. |
atha naṃ mātā āha — “tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puññan”ti. |
Then his mother said to him: "Son, in the kind of family we are born into, we have no merit to obtain anything finer than this." |
tena hi labhanaṭṭhānaṃ gacchāmi, ammāti. |
"Then I will go to a place where I can get it, mother." |
putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhaṃ icchāmīti. |
"Son, I wish for you the kingship in the city of Bārāṇasī this very day." |
so mātaraṃ vanditvā āha — “gacchāmi, ammā”ti. |
He paid homage to his mother and said, "I am going, mother." |
gaccha, tātāti. |
"Go, son." |
evaṃ kirassā cittaṃ ahosi — “kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī”ti? |
It seems her thought was this: "Where will he go? He will sit here or there in the house." |
so pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. |
But he, by the ordinance of his merit, set out and went to Bārāṇasī and, in the park, lay down on the state-stone slab, covering his head. |
so ca bārāṇasirañño kālakatassa sattamo divaso hoti. |
And that was the seventh day since the king of Bārāṇasī had died. |
♦ amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu — “rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ na vaṭṭati, ko rājā hotī”ti mantetvā “tvaṃ hohi, tvaṃ hohī”ti āhaṃsu. |
♦ The ministers, having performed the funeral rites for the king, sat in the royal courtyard and deliberated: "The king has only one daughter, no son. An heirless kingdom is not proper. Who will be king?" they deliberated and said, "You be it, you be it." |
purohito āha — “bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā”ti. |
The royal chaplain said: "It is not proper to look too much. Let us send out the state-chariot." |
te kumudavaṇṇe cattāro sindhave yojetvā pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. |
They yoked four lily-white Sindh horses and, placing the five kinds of royal regalia and the white parasol in the chariot itself, they sent the chariot out and had musical instruments played behind it. |
ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi. |
The chariot went out by the eastern gate and headed towards the park. |
“paricayena uyyānābhimukho gacchati, nivattemā”ti keci āhaṃsu. |
"It is going towards the park out of habit; let us turn it back," some said. |
purohito “mā nivattayitthā”ti āha. |
The chaplain said, "Do not turn it back." |
ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi. |
The chariot circumambulated the young man and stood ready for him to mount. |
purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento “tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu dīpesu eso rajjaṃ kāretuṃ yutto”ti vatvā “punapi tūriyāni paggaṇhatha, punapi tūriyāni paggaṇhathā”ti tikkhattuṃ tūriyāni paggaṇhāpesi. |
The chaplain, lifting the corner of the covering, looked at the soles of his feet and said, "Let alone this island, he is fit to rule over the four islands with their two thousand surrounding islands," and said, "Play the musical instruments again, play the musical instruments again," and had the instruments played three times. |
♦ atha kumāro mukhaṃ vivaritvā oloketvā “kena kammena āgatatthā”ti āha. |
♦ Then the young man, uncovering his face and looking, said, "For what purpose have you come?" |
deva tumhākaṃ rajjaṃ pāpuṇātīti. |
"O king, the kingdom has come to you." |
rājā kahanti? |
"Where is the king?" |
devattaṃ gato sāmīti. |
"He has gone to the state of a god, master." |
kati divasā atikkantāti? |
"How many days have passed?" |
ajja sattamo divasoti. |
"Today is the seventh day." |
putto vā dhītā vā natthīti? |
"Is there no son or daughter?" |
dhītā atthi deva, putto natthīti. |
"There is a daughter, O king, but no son." |
karissāmi rajjanti. |
"I will take the kingdom." |
te tāvadeva abhisekamaṇḍapaṃ kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. |
They immediately had an anointing pavilion made, and having adorned the king's daughter with all ornaments, they brought her to the park and performed the young man's anointing. |
♦ athassa katābhisekassa sahassagghanakaṃ vatthaṃ upahariṃsu. |
♦ Then, after his anointing, they presented him with a cloth worth a thousand. |
so “kimidaṃ, tātā”ti āha. |
He said, "What is this, my sons?" |
nivāsanavatthaṃ devāti. |
"A lower garment, O king." |
nanu, tātā, thūlaṃ, aññaṃ sukhumataraṃ natthīti? |
"Is it not coarse, my sons? Is there nothing finer?" |
manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devāti. |
"Among the garments for human use, there is nothing finer than this, O king." |
tumhākaṃ rājā evarūpaṃ nivāsesīti? |
"Did your king wear such a thing?" |
āma, devāti. |
"Yes, O king." |
na maññe puññavā tumhākaṃ rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vatthanti. |
"I do not think your king was a man of merit. Bring a golden ewer; we will get a cloth." |
te suvaṇṇabhiṅgāraṃ āhariṃsu. |
They brought a golden ewer. |
so uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ ādāya puratthimāya disāya abbhukkiri, tāvadeva ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. |
He got up, washed his hands, rinsed his mouth, took water in his hand, and sprinkled it towards the eastern direction. Instantly, splitting the solid earth, eight wishing-trees arose. |
puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catassopi disā abbhukkiri, sabbadisāsu aṭṭhaṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. |
Taking water again, he sprinkled the southern, western, and northern directions. Thus, in all four directions, eight in each, thirty-two wishing-trees arose. |
so ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā “nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ carāpethā”ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ āruyha mahāsampattiṃ anubhavi. |
He put on one divine cloth, wrapped himself in another, and saying, "Have the drum beaten in the kingdom of King Nanda, 'Let the women who spin thread not spin thread,'" he had the parasol raised and, adorned and prepared, mounted on the back of a choice elephant, entered the city, ascended the palace, and enjoyed great prosperity. |
♦ evaṃ kāle gacchante ekadivasaṃ devī rañño mahāsampattiṃ disvā “aho tapassī”ti kāruññākāraṃ dassesi. |
♦ As time passed thus, one day the queen, seeing the king's great prosperity, showed a compassionate expression, saying, "Oh, the ascetic!" |
“kimidaṃ devī”ti ca puṭṭhā “atimahatī te deva sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā”ti āha. |
When asked, "What is this, queen?" she said, "Your prosperity, O king, is exceedingly great. In the past, having faith in the Buddhas, you did good. Now, do you not do good as a condition for the future?" |
kassa dassāmi, sīlavanto natthīti. |
"To whom shall I give? There are no virtuous ones." |
“asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī”ti āha. |
"Jambudīpa, O king, is not empty of Arahants. You just prepare the offering; I will find the Arahants," she said. |
rājā punadivase pācīnadvāre dānaṃ sajjāpesi. |
The king, on the next day, had an offering prepared at the eastern gate. |
devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā “sace etissā disāya arahanto atthi, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū”ti āha. |
The queen, early in the morning, having undertaken the Uposatha vows, lay down on her breast in the upper palace facing east and said, "If there are Arahants in this direction, let them come tomorrow and accept our alms." |
tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu. |
There were no Arahants in that direction. They gave that honor to the poor and needy. |
♦ punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. |
♦ On the next day, she prepared a donation at the south gate and did the same; on the next day, at the west gate. |
uttaradvāre sajjanadivase pana deviyā tatheva nimantite himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi — “mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā”ti. |
But on the day of preparing it at the north gate, when the queen invited in the same way, the eldest of the five hundred Paccekabuddhas, sons of Padumavatī, who were living on the Himavant, Mahāpaduma the Paccekabuddha, addressed his brothers: "Sirs, King Nanda invites you; accept his invitation." |
te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsena āgantvā uttaradvāre otariṃsu. |
They accepted and on the next day, having washed their faces in Lake Anotatta, they came through the air and descended at the north gate. |
manussā gantvā “pañcasatā, deva, paccekabuddhā āgatā”ti rañño ārocesuṃ. |
Men went and reported to the king, "O king, five hundred Paccekabuddhas have come." |
rājā saddhiṃ deviyā gantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tatra tesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipajjitvā, “ayyā, paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā”ti. |
The king, with the queen, went, paid homage, took the bowls, and led the Paccekabuddhas up to the palace. There he gave them an offering, and at the end of the meal, the king at the feet of the eldest of the Sangha, and the queen at the feet of the youngest, fell down and said, "Sirs, you will not be troubled for requisites, and we will not be deprived of merit. Please give us your promise to reside here for our whole lives." |
paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni pañca caṅkamanasatānīti sabbākārena nivāsaṭṭhānaṃ sampādetvā tattha vasāpesuṃ. |
Having obtained their promise, they had a dwelling place prepared in every way in the park—five hundred leaf-huts and five hundred walking paths—and had them reside there. |
♦ evaṃ kāle gacchante rañño paccanto kupito. |
♦ As time passed thus, the king's border region became rebellious. |
so “ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī”ti deviṃ ovaditvā gato. |
He, saying, "I am going to pacify the border region; you must not be negligent towards the Paccekabuddhas," admonished the queen and left. |
tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. |
Before he returned, the life-formations of the Paccekabuddhas were exhausted. |
mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. |
Mahāpaduma the Paccekabuddha, having enjoyed the bliss of jhāna for the three watches of the night, at the break of dawn, leaning against the supporting plank, attained final Nibbāna in the element of Nibbāna without remainder, just as he was standing. |
etenupāyena sesāpīti sabbeva parinibbutā. |
In this same way, the others too, all of them, attained final Nibbāna. |
punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritupalittaṃ kāretvā pupphāni vikiritvā dhūmaṃ datvā tesaṃ āgamanaṃ olokentī nisinnā; |
On the next day, the queen had the sitting place of the Paccekabuddhas smeared with green clay, scattered flowers, offered incense, and sat watching for their arrival. |
āgamanaṃ apassantī purisaṃ pesesi “gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsukan”ti. |
Not seeing their arrival, she sent a man, saying, "Go, my son, find out if there is any discomfort for the sirs." |
so gantvā mahāpadumassa paṇṇasālādvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā “kālo, bhante”ti āha. |
He went, opened the door of Mahāpaduma's leaf-hut, and not seeing him there, went to the walking path and, seeing him standing leaning against the supporting plank, paid homage and said, "It is time, venerable sir." |
parinibbutasarīraṃ kiṃ kathessati? |
What will a body that has attained final Nibbāna say? |
so “niddāyati maññe”ti gantvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ agamāsi, evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. |
He thought, "He must be sleeping," and went and touched his heel with his hand. From the coldness and stiffness of his feet, he knew he had attained final Nibbāna, and went to the second one, and so to the third. Knowing that all of them had attained final Nibbāna, he went to the royal palace. |
“kahaṃ, tāta, paccekabuddhā”ti puṭṭho “parinibbutā devī”ti āha . |
When asked, "Where, son, are the Paccekabuddhas?" he said, "They have attained final Nibbāna, O queen." |
devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ katvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi. |
The queen, weeping and wailing, went out and, with the citizens, went there, had a great celebration performed, performed the funeral rites for the Paccekabuddhas, took the relics, and had a stupa established. |
♦ rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi — “kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā”ti? |
♦ The king, having pacified the border region, returned and asked the queen who came to meet him: "Well, my dear, were you not negligent towards the Paccekabuddhas? Are the sirs in good health?" |
parinibbutā devāti. |
"They have attained final Nibbāna, O king." |
rājā cintesi — “evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho”ti? |
The king thought: "Even for such wise men, death arises. From where is there escape for us?" |
so nagaraṃ agantvā uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ paṭiyādetvā sayaṃ samaṇakapabbajjaṃ pabbaji. |
He did not go to the city but entered the park, had his eldest son summoned, entrusted the kingdom to him, and himself went forth as an ascetic. |
devīpi “imasmiṃ pabbajite ahaṃ kiṃ karissāmī”ti tattheva uyyāne pabbajitā. |
The queen also, thinking, "When he has gone forth, what will I do?" went forth right there in the park. |
dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu. |
Both of them developed jhāna and, passing away from there, were reborn in the Brahma world. |
♦ tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. |
♦ While they were dwelling there, our Teacher arose in the world, and having set in motion the excellent wheel of Dhamma, he in due course entered Rājagaha. |
satthari tattha vasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchimhi nibbattā. |
While the Teacher was dwelling there, this Pippali-māṇava was born in the womb of the chief wife of the brahmin Kapila in the brahmin village of Mahātittha in the country of Magadha. This Bhaddā Kāpilānī was born in the womb of the chief wife of the brahmin of the Kosiya clan in the city of Sāgala in the country of Madda. |
tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, “tāta, tvaṃ vayapatto, kulavaṃso nāma patiṭṭhāpetabbo”ti ativiya nippīḷayiṃsu. |
As they were growing up in due course, when Pippali-māṇava was in his twentieth year and Bhaddā in her sixteenth year, his parents looked at their son and, saying, "Son, you have come of age; the family lineage must be established," they pressed him greatly. |
māṇavo āha — “mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī”ti. |
The young man said: "Do not speak such words in my hearing. I will look after you as long as you live. After your passing, I will go forth and become an ascetic." |
te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. |
They, after a few days had passed, spoke again; he rejected them in the same way. |
punapi kathayiṃsu, punapi paṭikkhipi. |
They spoke again; he rejected again. |
tato paṭṭhāya mātā nirantaraṃ kathesiyeva. |
From then on, his mother spoke continuously. |
♦ māṇavo “mama mātaraṃ saññāpessāmī”ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha — “amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi, alabhanto na vasissāmī”ti . |
♦ The young man, thinking, "I will make my mother understand," gave a thousand nikkhas of red gold and had an image of a woman made by goldsmiths. At the end of the work of polishing and rubbing it, he had it dressed in a red cloth and adorned with flowers of fine color and various ornaments. He had his mother summoned and said, "Mother, if I get an object like this, I will live at home; if I do not get it, I will not." |
paṇḍitā brāhmaṇī cintesi — “mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgāva bhavissatī”ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā “gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samānakule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ paṇṇākāraṃ katvā dethā”ti uyyojesi. |
The wise brahmin lady thought: "My son is a man of merit, who has given gifts and made aspirations. In making merit, he did not do it alone. Surely there will be one who has made merit together with him, a counterpart to the golden image." She had eight brahmins summoned, satisfied them with all sensual pleasures, placed the golden image on a chariot, and said, "Go, sons, wherever you see a girl in a family equal to ours in birth, clan, and wealth, give this very golden image as a betrothal gift," and sent them off. |
♦ te “amhākaṃ nāma etaṃ kamman”ti nikkhamitvā “kattha gamissāmā”ti cintetvā “maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā”ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. |
♦ They, thinking, "This is our job," set out and, thinking, "Where shall we go?" they thought, "The Madda country is a mine of women; we will go to the Madda country," and they went to the city of Sāgala in the Madda country. |
tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamante nisīdiṃsu. |
There, they placed that golden image at a bathing place and sat to one side. |
atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā “ayyadhītā me idhāgatā”ti saññāya santajjetvā “dubbinīte kiṃ tvaṃ idhāgatā”ti talasattikaṃ uggiritvā “gaccha sīghan”ti gaṇḍapasse pahari. |
Then Bhaddā's nurse, having bathed and adorned Bhaddā and seated her in the inner chamber, while coming to bathe, saw that image and, thinking, "My young mistress has come here," she rebuked it, saying, "You ill-behaved one, why have you come here?" and raising her hand to slap it, she said, "Go quickly," and struck it on the cheek. |
hattho pāsāṇe paṭihato viya kampittha. |
in pahari. |
sā paṭikkamitvā “evaṃ thaddhaṃ nāma mahāgīvaṃ disvā ‘ayyadhītā me’ti saññaṃ uppādesiṃ, ayyadhītāya hi me nivāsanapaṭiggāhikāyapi ayuttā”ti āha. |
Her hand shook as if it had struck stone. |
atha naṃ te manussā parivāretvā “evarūpā te sāmidhītā”ti pucchiṃsu. |
She drew back and said, "Seeing such a stiff neck, I had the thought, 'It is my young mistress.' She is not even fit to be the one who holds the lower garment for my young mistress." |
kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyādhītā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatīti. |
Then those men surrounded her and asked, "Is your master's daughter like this?" |
“tena hi āgacchā”ti khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa brāhmaṇassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu. |
"What is this? My young mistress is a hundred times, a thousand times more beautiful than this. When she is seated in a twelve-cubit chamber, there is no need for a lamp; the radiance of her body dispels the darkness." |
| "Then come," they said, taking the hunchbacked nurse, placing the golden image on the chariot, and standing at the door of the house of the brahmin of the Kosiya clan, they announced their arrival. | |
♦ brāhmaṇo paṭisanthāraṃ katvā “kuto āgatatthā”ti pucchi. |
♦ The brahmin, after making pleasantries, asked, "From where have you come?" |
magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharatoti. |
"From the house of the brahmin Kapila in the village of Mahātittha in the country of Magadha." |
kiṃ kāraṇā āgatāti? |
"For what reason have you come?" |
iminā nāma kāraṇenāti. |
"For this reason." |
“kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārikan”ti paṇṇākāraṃ gaṇhi. |
"It is good, my sons. The brahmin is of the same birth, clan, and wealth as us. I will give my daughter," he said, and accepted the betrothal gift. |
te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu “laddhā dārikā, kattabbaṃ karothā”ti. |
They sent a message to the brahmin Kapila, "The girl has been found. Do what is to be done." |
taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu “laddhā kira dārikā”ti. |
Hearing that message, they informed Pippali-māṇava, "It seems the girl has been found." |
māṇavo “ahaṃ ‘na labhissantī’ti cintesiṃ, ‘ime laddhāti vadanti’, anatthiko hutvā paṇṇaṃ pesessāmī”ti rahogato paṇṇaṃ likhi “bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī”ti. |
The young man thought, "I thought, 'They will not find one,' but 'they say they have found one.' I will send a letter as one who is not interested," and going into seclusion, he wrote a letter: "May Bhaddā find a household life befitting her birth, clan, and wealth. I am going forth to become an ascetic. Do not be regretful later." |
bhaddāpi “asukassa kira maṃ dātukāmo”ti sutvā rahogatā paṇṇaṃ likhi “ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī”ti. |
Bhaddā also, hearing, "It seems they wish to give me to so-and-so," went into seclusion and wrote a letter: "May the noble son find a household life befitting his birth, clan, and wealth. I am going forth to become an ascetic. Do not be regretful later." |
dve paṇṇāni antarāmagge samāgacchiṃsu. |
The two letters met on the road between. |
idaṃ kassa paṇṇanti? |
"Whose letter is this?" |
pippalimāṇavena bhaddāya pahitanti. |
"It was sent by Pippali-māṇava to Bhaddā." |
idaṃ kassāti? |
"And whose is this?" |
bhaddāya pippalimāṇavassa pahitanti ca vutte dvepi vācetvā “passatha dārakānaṃ kamman”ti phāletvā araññe chaḍḍetvā samānapaṇṇaṃ likhitvā ito ca etto ca pesesuṃ. |
"It was sent by Bhaddā to Pippali-māṇava." Upon this being said, they read both, and saying, "Look at the deeds of these children," they tore them up, threw them in the forest, wrote a similar letter, and sent it from here and there. |
iti tesaṃ anicchamānānaṃyeva samāgamo ahosi. |
Thus their union took place, even though they were unwilling. |
♦ taṃdivasameva māṇavo ekaṃ pupphadāmaṃ gahetvā ṭhapesi. |
♦ On that very day, the young man took a garland of flowers and set it aside. |
bhaddāpi, tāni sayanamajjhe ṭhapesi. |
Bhaddā also placed them in the middle of the bed. |
bhuttasāyamāsā ubhopi “sayanaṃ abhiruhissāmā”ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ abhiruhi. |
After their evening meal, both of them, thinking, "We will get into bed," came together. The young man got into bed on the right side. |
bhaddā vāmapassena abhiruhitvā āha — “yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabban”ti. |
Bhaddā got in on the left side and said: "Whichever side the flowers wilt on, we will know that a thought of passion has arisen for that person. This garland of flowers should not be touched." |
te pana aññamaññaṃ sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hāsamattampi nāhosi. |
They, for fear of bodily contact with each other, spent the three watches of the night without even falling asleep. During the day, there was not even a hint of laughter. |
te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. |
They, unmixed with the defilements of the world, as long as their parents lived, did not manage the household. After their parents died, they managed it. |
mahatī māṇavassa sampatti sattāsītikoṭidhanaṃ, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. |
The young man's fortune was great, with seventy-seven koṭis of wealth. Every day, the golden powder to be thrown away after anointing the body was worth twelve nāḷis by the Magadhan measure. |
yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa gāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā. |
There were sixty great reservoirs connected by machines, an estate of twelve yojanas, fourteen villages the size of Anurādhapura, fourteen elephant corps, fourteen horse corps, fourteen chariot corps. |
♦ so ekadivasaṃ alaṅkatāssaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādipāṇake uddharitvā khādante disvā, “tātā, ime kiṃ khādantī”ti pucchi. |
♦ One day, he mounted an adorned horse and, surrounded by a great retinue, went to his estate. Standing at the edge of a field, he saw birds like crows taking creatures like earthworms from the places broken by the plows and eating them. He asked, "Sons, what are these eating?" |
gaṇḍuppāde, ayyāti. |
"Earthworms, sir." |
etehi kataṃ pāpaṃ kassa hotīti? |
"To whom does the evil done by them belong?" |
tumhākaṃ, ayyāti. |
"To you, sir." |
so cintesi — “sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattāsītikoṭidhanaṃ, kiṃ dvādasayojaniko kammanto, kiṃ saṭṭhiyantabaddhāni taḷākāni, kiṃ cuddasa gāmā? |
He thought: "If the evil done by them belongs to me, what will seventy-seven koṭis of wealth do for me? What will a twelve-yojana estate do? What will sixty machine-connected reservoirs do? What will fourteen villages do? |
sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī”ti. |
I will hand all this over to Bhaddā Kāpilānī, go forth, and become an ascetic." |
♦ bhaddāpi kāpilānī tasmiṃ khaṇe antaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādante disvā, “ammā, kiṃ ime khādantī”ti pucchi. |
♦ Bhaddā Kāpilānī also, at that moment, having had three sesame-pots spread on the inner cloth, sat surrounded by her nurses and, seeing crows eating sesame-creatures, asked, "Mothers, what are these eating?" |
pāṇake, ayyeti. |
"Creatures, my lady." |
akusalaṃ kassa hotīti? |
"To whom does the unwholesome deed belong?" |
tumhākaṃ, ayyeti. |
"To you, my lady." |
sā cintesi — “mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, addhā bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī”ti. |
She thought: "It is proper for me to get a four-cubit cloth and a measure of rice-gruel. But if this unwholesome deed done by so many people belongs to me, surely I will not be able to lift my head from the cycle of existence even in a thousand lifetimes. As soon as the noble son arrives, I will hand everything over to him, go forth, and become an ascetic." |
♦ māṇavo āgantvā nhāyitvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi. |
♦ The young man arrived, bathed, ascended the palace, and sat on the magnificent couch. |
athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. |
Then they prepared a meal for him befitting a universal monarch. |
dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. |
Both of them ate, and when the attendants had left, they went into seclusion and sat in a comfortable place. |
tato māṇavo bhaddaṃ āha — “bhadde imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī”ti? |
Then the young man said to Bhaddā: "Bhaddā, when you came to this house, how much wealth did you bring?" |
pañcapaṇṇāsa sakaṭasahassāni, ayyāti. |
"Fifty-five thousand cartloads, sir." |
etaṃ sabbaṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemīti. |
"All that, and the seventy-seven koṭis in this house, and the fortune of the sixty machine-connected reservoirs and so on, I hand it all over to you." |
tumhe pana kahaṃ gacchatha, ayyāti? |
"But where are you going, sir?" |
ahaṃ pabbajissāmīti. |
"I am going to become an ascetic." |
ayya, ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmīti. |
"Sir, I too have been sitting waiting for your arrival. I too will become an ascetic." |
tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. |
The three worlds appeared to them like a burning leaf-hut. |
te antarāpaṇato kasāvarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohārāpetvā “ye loke arahanto, te uddissa amhākaṃ pabbajjā”ti vatvā thavikāya patte osāretvā aṃse laggetvā pāsādato otariṃsu. |
They had ochre-colored cloths and clay bowls brought from the market, had each other's hair shaved off, and saying, "Our renunciation is for the sake of the Arahants in the world," they placed the bowls in a bag, slung it over their shoulders, and descended from the palace. |
gehe dāsesu vā kammakāresu vā na koci sañjāni. |
No one among the servants or workers in the house recognized them. |
♦ atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. |
♦ Then, as they were leaving the brahmin village and going through the gate of the slave village, the residents of the slave village recognized them by their noble bearing. |
te rodantā pādesu nipatitvā “kiṃ amhe anāthe karotha, ayyā”ti āhaṃsu. |
They, weeping, fell at their feet and said, "Why do you make us helpless, sirs?" |
“mayaṃ bhaṇe ādittapaṇṇasālā viya tayo bhavāti pabbajimhā, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. |
"Friends, we have gone forth because the three worlds are like a burning leaf-hut. If we make each of you a freedman, it will not be enough for a hundred years. |
tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā”ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. |
You yourselves, having washed your heads, become freedmen and live," they said, and while they were still weeping, they departed. |
thero purato gacchanto nivattitvā olokento cintesi — “ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati. |
The elder, walking in front, turned and looked, and thought: "This Bhaddā Kāpilānī, a woman worth the whole of Jambudīpa, is coming behind me. |
ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitvāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti. |
It is possible that someone might think thus: 'Even after going forth, they cannot live apart; they are doing what is improper.' |
koci vā pana amhesu manaṃ padūsetvā apāyapūrako bhaveyya. |
Or someone, having corrupted their mind towards us, might become a filler of the lower realms. |
imaṃ pahāya mayā gantuṃ vaṭṭatī”ti cittaṃ uppādesi. |
It is proper for me to leave her and go," he had this thought. |
♦ so purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. |
♦ Walking ahead, he saw a forked path and stood at its head. |
bhaddāpi āgantvā vanditvā aṭṭhāsi. |
Bhaddā also came, paid homage, and stood. |
atha naṃ āha — “bhadde tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitvāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. |
Then he said to her: "Bhaddā, seeing such a woman coming behind me, thinking, 'Even after going forth, they cannot live apart,' a great number of people with corrupted minds might become fillers of the lower realms. |
imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahaṃ ekena gamissāmī”ti. |
At this forked path, you take one, and I will go by the other." |
“āma, ayya, pabbajitānaṃ mātugāmo nāma malaṃ, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ dassanti, tumhe ekaṃ maggaṃ gaṇhatha, ahaṃ ekaṃ gaṇhitvā vinā bhavissāmā”ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha “satasahassakappappamāṇe addhāne kato mittasanthavo ajja bhijjatī”ti vatvā “tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati. |
"Yes, sir, for those who have gone forth, the female sex is a defilement. 'Even after going forth, they are not apart,' they will see fault in us. You take one path, and I will take one, and we will be apart," she said, circumambulated him three times, paid homage with the five-point prostration at four places, and raising her hands in reverence, radiant with her ten fingernails joined together, she said, "A friendship made over a period of a hundred thousand eons is broken today," and said, "You are of the right-hand birth; the right path is proper for you. |
mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī”ti vanditvā maggaṃ paṭipannā. |
We of the female sex are of the left-hand birth; the left path is proper for us," and paying homage, she took to the path. |
tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī “ahaṃ cakkavāḷagirisinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī”ti vadantī viya viravamānā akampi, ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnadi. |
At the moment they separated, this great earth, as if saying, "Though I am able to bear the Girisineru mountains of the Cakkavāḷa, I am not able to bear your virtues," trembled, making a roaring sound. A sound like thunder arose in the sky, and the Cakkavāḷa mountain resounded. |
♦ sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā “kassa nu kho pathavī kampatī”ti āvajjento “pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnampi guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī”ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. |
♦ The Perfectly Enlightened One, sitting in the perfumed chamber in the Veḷuvana monastery, heard the sound of the earth-quaking and, reflecting, "For whom is the earth quaking?" he saw, "Pippali-māṇava and Bhaddā Kāpilānī have gone forth for my sake, having abandoned immeasurable fortune. At the place of their separation, this earth-quaking has occurred because of the power of the virtue of both of them. It is proper for me also to give them my support." He came out of the perfumed chamber, took his bowl and robe himself, without summoning any of the eighty great elders, and went three gāvutas to meet them. He sat down at the foot of the Bahuputtaka banyan tree between Rājagaha and Nālandā, having folded his legs crosswise. |
nisīdanto pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. |
But when he sat down, he did not sit like some refuse-rag wearer, but taking on the appearance of a Buddha, he sat emitting solid Buddha-rays for eighty cubits. |
iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candasahassa-sūriyasahassa-uggamanakālo viya kurumānā taṃ vanantaṃ ekobhāsaṃ akaṃsu. |
Thus, at that moment, Buddha-rays the size of leaf-parasols, cart-wheels, and pinnacled-pavilions, flashing and darting here and there, made that forest-end a single blaze of light, as if at the time of the rising of a thousand moons and a thousand suns. |
dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ vanantaṃ virocittha. |
The forest-end shone like the sky, radiant with the glory of the thirty-two marks of a great man, like a host of stars; like water with fully blossomed lotuses and water lilies. |
nigrodharukkhassa khandho nāma seto hoti, pattāni nāma nīlāni, pakkāni rattāni. |
The trunk of the banyan tree is white, its leaves are blue, its fruits are red. |
tasmiṃ pana divase satasākho nigrodho suvaṇṇavaṇṇova ahosi. |
But on that day, the hundred-branched banyan tree was of the color of gold. |
♦ mahākassapatthero “ayaṃ mayhaṃ satthā bhavissati, imāhaṃ uddissa pabbajito”ti diṭṭhaṭṭhānato paṭṭhāya oṇatoṇato gantvā tīsu ṭhānesu vanditvā “satthā me, bhante bhagavā, sāvakohamasmi, satthā me, bhante bhagavā, sāvakohamasmī”ti āha. |
♦ The Elder Mahākassapa, thinking, "This will be my teacher, it is for his sake that I have gone forth," from the moment he saw him, bowing lower and lower, went and paid homage at three places, saying, "The Blessed One is my teacher, venerable sir; I am his disciple. The Blessed One is my teacher, venerable sir; I am his disciple." |
atha naṃ bhagavā avoca — “kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. |
Then the Blessed One said to him: "Kassapa, if you were to perform this act of reverence to the great earth, even it would not be able to bear it. |
tathāgatassa evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. |
The act of reverence done by you, who know the greatness of the Tathāgata's qualities thus, is not able to stir even a hair of mine. |
nisīda, kassapa, dāyajjaṃ te dassāmī”ti. |
Sit down, Kassapa, I will give you your inheritance." |
athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. |
Then the Blessed One gave him ordination with three exhortations. |
datvā bahuputtakanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. |
Having given it, he came out from the foot of the Bahuputtaka banyan tree and, with the elder as his attendant monk, took to the path. |
satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ. |
The Teacher's body was adorned with the thirty-two marks of a great man, and Mahākassapa's was adorned with the seven marks of a great man. |
so kañcanamahānāvāya pacchābandho viya satthu padānupadikaṃ anugañchi. |
He followed in the Teacher's footsteps like the stern-rope of a great golden ship. |
satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi, thero “nisīditukāmo satthā”ti ñatvā attano pārupanapilotikasaṅghāṭiṃ catugguṇaṃ katvā paññāpesi. |
The Teacher, having gone a short distance, stepped off the path and showed a gesture of sitting at the foot of a certain tree. The elder, knowing, "The Teacher wishes to sit," folded his own worn-out patchwork robe into four and spread it out. |
♦ satthā tasmiṃ nisīditvā hatthena cīvaraṃ parāmasitvā “mudukā kho tyāyaṃ, kassapa, pilotikasaṅghāṭī”ti āha. |
♦ The Teacher, sitting on it and touching the robe with his hand, said, "This patchwork robe of yours is soft, Kassapa." |
thero “satthā me saṅghāṭiyā mudukabhāvaṃ katheti, pārupitukāmo bhavissatī”ti ñatvā “pārupatu, bhante, bhagavā saṅghāṭin”ti āha. |
The elder, thinking, "My teacher is speaking of the softness of my robe; he must wish to wear it," knew and said, "Let the Blessed One wear the robe, venerable sir." |
kiṃ tvaṃ pārupissasi kassapāti? |
"What will you wear, Kassapa?" |
tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhanteti. |
"Receiving your lower garment, I will wear it, venerable sir." |
“kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi? |
"But will you, Kassapa, be able to wear this worn-out refuse-rag? |
mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhānaṃ paribhogajiṇṇaṃ cīvaraṃ nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena gahetuṃ vaṭṭatī”ti vatvā therena saddhiṃ cīvaraṃ parivattesi. |
For on the day this refuse-rag was taken, the great earth shook to its watery boundaries. This robe, worn out by the use of Buddhas, cannot be worn by one of little virtue. It is proper for it to be taken by one who is able, who is capable of fulfilling the practice, a born refuse-rag wearer," he said, and exchanged robes with the elder. |
♦ evaṃ pana cīvaraparivattaṃ katvā therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero pārupi. |
♦ Thus, having exchanged robes, the Blessed One wore the robe worn by the elder, and the elder wore the Teacher's robe. |
tasmiṃ samaye acetanāpi ayaṃ mahāpathavī “dukkaraṃ, bhante, akattha, attanā pārutacīvaraṃ sāvakassa dinnapubbaṃ nāma natthi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī”ti vadantī viya udakapariyantaṃ katvā kampi. |
At that moment, this inanimate great earth, as if saying, "You have done a difficult thing, venerable sir; it has never happened before that a robe worn by yourself has been given to a disciple. I am not able to bear your virtue," shook to its watery boundaries. |
theropi “laddhaṃ dāni mayā buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabbaṃ atthī”ti unnatiṃ akatvā buddhānaṃ santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano hutvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. |
The elder also, thinking, "Now I have received the robe used by the Buddhas. What more is there for me to do now?" did not become arrogant, but right in the Buddha's presence, he undertook the thirteen ascetic qualities and, being an ordinary person for just seven days, on the eighth dawn, he attained Arahantship together with the analytical knowledges. |
satthāpi “kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho”ti evamādīhi suttehi theraṃ thometvā aparabhāge etadeva kassapasaṃyuttaṃ aṭṭhuppattiṃ katvā “mama sāsane dhutavādānaṃ bhikkhūnaṃ mahākassapo aggo”ti theraṃ ṭhānantare ṭhapesīti. |
The Teacher also praised the elder in suttas such as, "Kassapa, monks, approaches families like the moon, with his body withdrawn, his mind withdrawn, always new in families, not forward," and later, making this very Kassapa-saṃyutta the occasion, he placed the elder in the position of rank, saying, "In my dispensation, Mahākassapa is the foremost of the monks who advocate ascetic practices." |
♦ anuruddhattheravatthu |
♦ The Story of the Elder Anuruddha |
♦ 192. pañcame dibbacakkhukānaṃ yadidaṃ anuruddhoti dibbacakkhukabhikkhūnaṃ anuruddhatthero aggoti vadati. |
♦ 192. In the fifth, "of those with the divine eye, this Anuruddha" means, of the monks with the divine eye, the Elder Anuruddha is the foremost, he says. |
tassa ciṇṇavasitāya aggabhāvo veditabbo. |
His foremostness should be understood as being due to his habitual practice. |
thero kira bhojanapapañcamattaṃ ṭhapetvā sesakālaṃ ālokaṃ vaḍḍhetvā dibbacakkhunā satte olokentova viharati. |
It is said that the elder, except for the time spent in the elaboration of meals, spent the rest of his time developing light and observing beings with the divine eye. |
iti ahorattaṃ ciṇṇavasitāya esa dibbacakkhukānaṃ aggo nāma jāto. |
Thus, by his habitual practice day and night, he became foremost among those with the divine eye. |
apica kappasatasahassaṃ patthitabhāvenapesa dibbacakkhukānaṃ aggova jāto. |
Moreover, because he had aspired for it for a hundred thousand eons, he became the foremost of those with the divine eye. |
♦ tatrassa pañhakamme ayamanupubbikathā — ayampi hi kulaputto padumuttarasseva bhagavato kāle pacchābhattaṃ dhammassavanatthaṃ vihāraṃ gacchantena mahājanena saddhiṃ agamāsi. |
♦ Concerning him, in the set of questions, this is the sequential story: This clansman also, at the time of the Blessed One Padumuttara, went with a great crowd that was going to the monastery to hear the Dhamma after the meal. |
ayaṃ hi tadā aññataro apākaṭanāmo issarakuṭumbiko ahosi. |
For at that time, he was a certain unnamed, powerful householder. |
so dasabalaṃ vanditvā parisapariyante ṭhito dhammakathaṃ suṇāti. |
He paid homage to the Ten-Powered One and, standing at the edge of the assembly, listened to the Dhamma talk. |
satthā desanaṃ yathānusandhikaṃ ghaṭetvā ekaṃ dibbacakkhukaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapesi. |
The Teacher, having composed the discourse according to its sequence, placed a certain monk with the divine eye in the position of foremost. |
♦ tato kuṭumbikassa etadahosi — “mahā vatāyaṃ bhikkhu, yaṃ evaṃ satthā sayaṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapesi. |
♦ Then it occurred to the householder: "Oh, what a great monk this is, that the Teacher himself has placed him in the position of foremost among those with the divine eye. |
aho vatāhampi anāgate uppajjanakabuddhassa sāsane dibbacakkhukānaṃ aggo bhaveyyan”ti cittaṃ uppādetvā parisantarena gantvā svātanāya bhagavantaṃ bhikkhusaṅghena saddhiṃ nimantetvā punadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā “mahantaṃ ṭhānantaraṃ mayā patthitan”ti teneva niyāmena ajjatanāya svātanāyāti nimantetvā satta divasāni mahādānaṃ pavattetvā saparivārassa bhagavato uttamavatthāni datvā “bhagavā nāhaṃ imaṃ sakkāraṃ dibbasampattiyā na manussasampattiyā atthāya karomi. |
Oh, that I too, in the dispensation of a future Buddha, might become the foremost among those with the divine eye!" he had this thought, and going through the assembly, he invited the Blessed One with the community of monks for the next day's meal. On the following day, he gave a great offering to the community of monks with the Buddha at its head, and thinking, "I have aspired for a great position," he invited them in the same way for today and for the next day, and so on, and held a great offering for seven days. He gave the finest cloths to the Blessed One with his retinue and said, "Blessed One, I do not do this honor for the sake of divine fortune or human fortune. |
yaṃ pana tumhe ito sattadivasamatthake bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapayittha, ahampi anāgate ekassa buddhassa sāsane so bhikkhu viya dibbacakkhukānaṃ aggo bhaveyyan”ti patthanaṃ katvā pādamūle nipajji. |
But the monk whom you placed in the position of foremost among those with the divine eye seven days ago, I too, in the dispensation of a future Buddha, like that monk, may I become the foremost among those with the divine eye," he made this aspiration and fell at his feet. |
satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ ñatvā evamāha — “ambho purisa, anāgate kappasatasahassapariyosāne gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ dibbacakkhukānaṃ aggo anuruddho nāma bhavissasī”ti. |
The Teacher, looking into the future and knowing that his aspiration would be fulfilled, said this: "O man, in the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and in his dispensation, you will become the foremost of those with the divine eye, named Anuruddha." |
evañca pana vatvā bhattānumodanaṃ katvā vihārameva agamāsi. |
And having said this, he gave the blessing for the meal and went back to the monastery. |
♦ kuṭumbikopi yāva buddho dharati, tāva avijahitameva kalyāṇakammaṃ katvā parinibbute satthari niṭṭhite sattayojanike suvaṇṇacetiye bhikkhusaṅghaṃ upasaṅkamitvā, “bhante, kiṃ dibbacakkhussa parikamman”ti pucchi. |
♦ The householder also, as long as the Buddha lived, performed wholesome deeds without fail, and after the Teacher's final passing, when the seven-yojana golden stupa was completed, he approached the community of monks and asked, "Venerable sirs, what is the preliminary practice for the divine eye?" |
padīpadānaṃ nāma dātuṃ vaṭṭati upāsakāti. |
"It is proper to give the gift of lamps, lay follower." |
sādhu, bhante, karissāmīti sahassadīpānaṃyeva tāva dīparukkhānaṃ sahassaṃ kāresi, tadanantaraṃ tato parittatare, tadanantaraṃ tato pariyattatareti anekasahasse dīparukkhe kāresi. |
"Good, venerable sirs, I will do it." He first had a thousand lamp-trees of a thousand lamps each made, then smaller ones after that, and then still smaller ones after that, and so he had many thousands of lamp-trees made. |
sesapadīpā pana aparimāṇā ahesuṃ. |
The other lamps, however, were countless. |
♦ evaṃ yāvajīvaṃ kalyāṇakammaṃ katvā devesu ca manussesu ca saṃsaranto kappasatasahassaṃ atikkamitvā kassapasammāsambuddhassa kāle bārāṇasiyaṃ kuṭumbiyagehe nibbattitvā parinibbute satthari niṭṭhite yojanike cetiye bahu kaṃsapātiyo kārāpetvā sappimaṇḍassa pūretvā majjhe ekekaṃ guḷapiṇḍaṃ ṭhapetvā ujjāletvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpetvā attano sabbamahantaṃ kaṃsapātiṃ kāretvā sappimaṇḍassa pūretvā tassā mukhavaṭṭiyaṃ samantato vaṭṭisahassaṃ jālāpetvā majjhaṭṭhāne thūpikaṃ pilotikāya veṭhetvā jālāpetvā kaṃsapātiṃ sīsenādāya sabbarattiṃ yojanikaṃ cetiyaṃ anupariyāyi. |
♦ Thus, for his whole life, having performed wholesome deeds and wandering among gods and humans for a hundred thousand eons, at the time of the Perfectly Enlightened Kassapa, having been born into a householder's family in Bārāṇasī, after the Teacher's final passing, when the one-yojana stupa was completed, he had many bronze bowls made, filled them with ghee-butter, placed a lump of molasses in the middle of each, lit them, and causing the rim of one to touch the rim of the next, he had the stupa surrounded. He had his own largest bronze bowl made, filled it with ghee-butter, and on its rim, he had a thousand wicks lit all around, and in the central position, he wrapped the finial with a cloth and lit it. Taking the bronze bowl on his head, he circumambulated the one-yojana stupa all night. |
evaṃ tenāpi attabhāvena yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto. |
Thus, in that existence also, for his whole life, having performed wholesome deeds, he was reborn in the deva world. |
♦ puna anuppanne buddhe tasmiṃyeva nagare duggatakulassa gehe paṭisandhiṃ gaṇhitvā sumanaseṭṭhiṃ nāma nissāya vasi, annabhārotissa nāmaṃ ahosi. |
♦ Again, when no Buddha had arisen, he took conception in the house of a poor family in that same city and lived depending on a merchant named Sumanaseṭṭhi. His name was Annabhāra ("food-carrier"). |
so pana sumanaseṭṭhi devasikaṃ kapaṇaddhikavaṇibbakayācakānaṃ gehadvāre mahādānaṃ deti. |
And that Sumanaseṭṭhi would give a great donation at the door of his house daily to the poor, the needy, the merchants, and the beggars. |
athekadivasaṃ upariṭṭho nāma paccekabuddho gandhamādanapabbate nirodhasamāpattiṃ samāpanno. |
Then one day, a solitary Buddha named Upariṭṭha was absorbed in the attainment of cessation on Mount Gandhamādana. |
tato vuṭṭhāya “ajja kassa anuggahaṃ kātuṃ vaṭṭatī”ti vīmaṃsi. |
Arising from it, he considered, "To whom is it proper to show favor today?" |
paccekabuddhā ca nāma duggatānukampakā honti. |
And solitary Buddhas are compassionate towards the poor. |
so “ajja mayā annabhārassa anuggahaṃ kātuṃ vaṭṭatī”ti cintetvā “idāni annabhāro aṭavito attano gehaṃ āgamissatī”ti ñatvā pattacīvaramādāya gandhamādanapabbatā vehāsaṃ abbhuggantvā gāmadvāre annabhārassa sammukhe paccuṭṭhāsi. |
He thought, "Today it is proper for me to show favor to Annabhāra," and knowing, "Annabhāra will now be coming home from the forest," he took his bowl and robe, rose into the air from Mount Gandhamādana, and appeared before Annabhāra at the village gate. |
♦ annabhāro paccekabuddhaṃ tucchapattahatthaṃ disvā paccekabuddhaṃ abhivādetvā “api, bhante, bhikkhaṃ labhitthā”ti pucchi. |
♦ Annabhāra, seeing the solitary Buddha with an empty bowl in his hand, paid homage to the solitary Buddha and asked, "Venerable sir, have you received alms?" |
labhissāma mahāpuññāti. |
"We will receive it, man of great merit." |
“bhante, thokaṃ idheva hothā”ti vegena gantvā attano gehe mātugāmaṃ pucchi — “bhadde, mayhaṃ ṭhapitaṃ bhāgabhattaṃ atthi, natthī”ti? |
"Venerable sir, please wait here a moment," he said, and going quickly, he asked the woman of his house: "My dear, is my portion of food that was set aside there, or not?" |
atthi sāmīti. |
"It is, master." |
so tatova gantvā paccekabuddhassa hatthato pattamādāya āgantvā “bhadde, mayaṃ purimabhave kalyāṇakammassa akatattā bhattaṃ paccāsīsamānā viharāma, amhākaṃ dātukāmatāya sati deyyadhammo na hoti, deyyadhamme sati paṭiggāhakaṃ na labhāma, ajja me upariṭṭhapaccekabuddho diṭṭho, bhāgabhattañca atthi, mayhaṃ bhāgabhattaṃ imasmiṃ patte pakkhipāhī”ti. |
He went from there and, taking the bowl from the solitary Buddha's hand, came back and said, "My dear, because we did not perform wholesome deeds in a previous existence, we live in anticipation of food. When we have the desire to give, we do not have a gift; when we have a gift, we do not find a recipient. Today I have seen the solitary Buddha Upariṭṭha, and my portion of food is also here. Put my portion of food in this bowl." |
♦ byattā itthī “yato mayhaṃ sāmiko bhāgabhattaṃ deti, mayāpi imasmiṃ dāne bhāginiyā bhavitabban”ti attano bhāgabhattampi upariṭṭhassa paccekabuddhassa patte patiṭṭhapetvā adāsi. |
♦ The clever woman thought, "Since my master is giving his portion of food, I too should be a sharer in this gift," and she placed her own portion of food also in the bowl of the solitary Buddha Upariṭṭha and gave it. |
annabhāro pattaṃ āharitvā paccekabuddhassa hatthe ṭhapetvā, “bhante, evarūpā dujjīvitā muccāmā”ti āha. |
Annabhāra brought the bowl, placed it in the hands of the solitary Buddha, and said, "Venerable sir, may we be freed from such a miserable life." |
evaṃ hotu, mahāpuññāti. |
"So be it, man of great merit." |
so attano uttarasāṭakaṃ ekasmiṃ padese attharitvā, “bhante, idha nisīditvā paribhuñjathā”ti āha. |
He spread his upper garment in a certain place and said, "Venerable sir, sit here and partake." |
paccekabuddho tattha nisīditvā navavidhaṃ pāṭikūlyaṃ paccavekkhanto paribhuñji. |
The solitary Buddha sat there and partook, reflecting on the ninefold repulsiveness. |
paribhuttakāle annabhāro pattadhovanaudakaṃ adāsi. |
When he had eaten, Annabhāra gave him water to wash the bowl. |
paccekabuddho niṭṭhitabhattakicco — |
The solitary Buddha, having finished his meal— |
♦ “icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu. |
♦ “May all that you wish and desire come to be. |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā”ti. |
♦ May all your aspirations be fulfilled, like the moon on the fifteenth day.” |
— |
— |
♦ anumodanaṃ katvā maggaṃ paṭipajji. |
♦ gave his blessing and went on his way. |
sumanaseṭṭhissa chatte adhivatthā devatā “aho dānaṃ paramadānaṃ upariṭṭhe suppatiṭṭhitan”ti tikkhattuṃ vatvā sādhukāraṃ adāsi. |
The deity dwelling in Sumanaseṭṭhi's parasol, saying three times, "Oh, what a gift, a supreme gift, well-established in Upariṭṭha!" gave a cry of approval. |
sumanaseṭṭhi “kiṃ tvaṃ maṃ ettakaṃ kālaṃ dānaṃ dadamānaṃ na passasī”ti āha. |
Sumanaseṭṭhi said, "Do you not see me giving gifts for so long?" |
nāhaṃ tava dāne sādhukāraṃ demi, annabhārena upariṭṭhapaccekabuddhassa dinnapiṇḍapāte pasīditvā sādhukāraṃ demīti. |
"I do not give a cry of approval for your gift. I give a cry of approval because I am pleased with the alms-food given by Annabhāra to the solitary Buddha Upariṭṭha." |
♦ sumanaseṭṭhi cintesi — “acchariyaṃ vatidaṃ, ahaṃ ettakaṃ kālaṃ dānaṃ dento devataṃ sādhukāraṃ dāpetuṃ nāsakkhiṃ. |
♦ Sumanaseṭṭhi thought: "This is wonderful! I, giving gifts for so long, could not make a deity give a cry of approval. |
ayaṃ annabhāro maṃ nissāya vasanto anurūpassa paṭiggāhakapuggalassa laddhattā ekapiṇḍapātadāneneva sādhukāraṃ dāpesi, etassa anucchavikaṃ datvā etaṃ piṇḍapātaṃ mama santakaṃ kātuṃ vaṭṭatī”ti annabhāraṃ pakkosāpetvā “ajja tayā kassaci kiñci dānaṃ dinnan”ti pucchi. |
This Annabhāra, living under my protection, because of having found a suitable recipient, has made her give a cry of approval with just one alms-food offering. It is proper to give him what is befitting and make that alms-food my own." He had Annabhāra summoned and asked, "Did you give any gift to anyone today?" |
āma, ayya, upariṭṭhapaccekabuddhassa me attano bhāgabhattaṃ dinnanti. |
"Yes, sir, my own portion of food was given to the solitary Buddha Upariṭṭha." |
handa, bho, kahāpaṇaṃ gaṇhitvā etaṃ piṇḍapātaṃ mayhaṃ dehīti. |
"Come now, take a kahāpaṇa and give that alms-food to me." |
na demi ayyāti. |
"I will not give it, sir." |
so yāva sahassaṃ vaḍḍhesi, annabhāro “sahassenāpi na demī”ti āha. |
He increased it up to a thousand, but Annabhāra said, "I will not give it even for a thousand." |
hotu, bho, yadi piṇḍapātaṃ na desi, sahassaṃ gaṇhitvā pattiṃ me dehīti. |
"Let it be, friend. If you will not give the alms-food, take a thousand and give me a share of the merit." |
“etampi dātuṃ yuttaṃ vā ayuttaṃ vā na jānāmi, ayyaṃ pana upariṭṭhapaccekabuddhaṃ pucchitvā sace dātuṃ yuttaṃ bhavissati, dassāmī”ti gantvā paccekabuddhaṃ sampāpuṇitvā, “bhante, sumanaseṭṭhi mayhaṃ sahassaṃ datvā tumhākaṃ dinnapiṇḍapāte pattiṃ yācati, dammi vā na dammi vā”ti . |
"I do not know whether it is proper or improper to give even this. But having asked the venerable Upariṭṭha the solitary Buddha, if it is proper to give, I will give," he said, and going, he found the solitary Buddha and said, "Venerable sir, Sumanaseṭṭhi is offering me a thousand and asking for a share of the merit from the alms-food given to you. Should I give it or not?" |
upamaṃ te paṇḍita karissāmi. |
"I will give you a simile, wise man. |
seyyathāpi kulasatike gāme ekasmiṃyeva ghare dīpaṃ jāleyya, sesā attano attano telena vaṭṭiṃ temetvā jālāpetvā gaṇheyyuṃ, purimadīpassa pabhā atthi, natthīti. |
Suppose in a village of a hundred families, a lamp were lit in only one house, and the others, having soaked their wicks with their own oil, lit them and took them, would the light of the first lamp be there or not?" |
atirekatarā, bhante, pabhā hotīti. |
"It would be even greater, venerable sir." |
evameva paṇḍita uḷuṅkayāgu vā hotu kaṭacchubhikkhā vā, attano piṇḍapāte paresaṃ pattiṃ dentassa satassa vā detu sahassassa vā, yattakānaṃ deti, tattakānaṃ puññaṃ vaḍḍhati. |
"In the same way, wise man, whether it be a ladleful of gruel or a spoonful of alms, when one gives a share of one's own alms-food to others, whether one gives to a hundred or a thousand, for as many as one gives, the merit increases. |
tvaṃ dento ekameva piṇḍapātaṃ adāsi, sumanaseṭṭhissa pana pattiyā dinnāya dve piṇḍapātā honti eko tava, eko ca tassāti. |
You, in giving, gave only one alms-food. But when a share is given to Sumanaseṭṭhi, there are two alms-foods, one for you and one for him." |
♦ so paccekabuddhaṃ abhivādetvā sumanaseṭṭhissa santikaṃ gantvā “piṇḍapāte pattiṃ gaṇha sāmī”ti āha. |
♦ He paid homage to the solitary Buddha and, going to Sumanaseṭṭhi, said, "Take a share of the merit in the alms-food, master." |
handa, kahāpaṇasahassaṃ gaṇhāti. |
"Come now, take a thousand kahāpaṇas." |
nāhaṃ piṇḍapātaṃ vikkiṇāmi, saddhāya pana tumhākaṃ pattiṃ demīti. |
"I am not selling the alms-food, but I give you a share of the merit out of faith." |
tāta, tvaṃ mayhaṃ saddhāya pattiṃ desi, ahaṃ pana tuyhaṃ guṇaṃ pūjento sahassaṃ demi, gaṇha, tātāti. |
"Son, you give me a share of the merit out of faith, but I, honoring your virtue, give you a thousand. Take it, son." |
so “evaṃ hotū”ti sahassaṃ gaṇhi. |
He said, "So be it," and took the thousand. |
tāta, tuyhaṃ sahassaṃ laddhakālato paṭṭhāya sahatthā kammakaraṇakiccaṃ natthi, vīthiyaṃ gharaṃ māpetvā vasa. |
"Son, from the time you have received the thousand, there is no need for you to work with your own hands. Have a house built on the street and live there. |
yena tuyhaṃ attho, taṃ maṃ āharāpetvā gaṇhāhīti. |
Whatever you need, have it brought from me and take it." |
nirodhasamāpattito vuṭṭhitapaccekabuddhassa dinnapiṇḍapāto nāma taṃdivasameva vipākaṃ deti. |
Alms-food given to a solitary Buddha who has just arisen from the attainment of cessation gives its fruit on that very day. |
tasmā sumanaseṭṭhi aññaṃ divasaṃ annabhāraṃ gahetvā rājakulaṃ agacchantopi taṃdivasaṃ gahetvāva gato. |
Therefore, Sumanaseṭṭhi, who did not take Annabhāra with him when going to the royal court on other days, took him with him on that day. |
♦ annabhārassa puññaṃ āgamma rājā seṭṭhiṃ anoloketvā annabhārameva olokesi . |
♦ Influenced by Annabhāra's merit, the king, without looking at the merchant, looked only at Annabhāra. |
kiṃ, deva, imaṃ purisaṃ ativiya olokesīti? |
"Why, O king, do you look at this man so intently?" |
aññaṃ divasaṃ adiṭṭhapubbattā olokemīti. |
"I am looking at him because I have never seen him before." |
oloketabbayuttako esa devāti. |
"He is worthy of being looked at, O king." |
ko panassa oloketabbayuttako guṇoti? |
"And what is his quality that makes him worthy of being looked at?" |
ajja attano bhāgabhattaṃ sayaṃ abhuñjitvā upariṭṭhapaccekabuddhassa dinnattā mama hatthato sahassaṃ labhi devāti. |
"Today, not eating his own portion of food himself, but giving it to the solitary Buddha Upariṭṭha, he received a thousand from my hand, O king." |
konāmo esoti? |
"What is his name?" |
annabhāro nāma devāti. |
"His name is Annabhāra, O king." |
“tava hatthato laddhattā mamapi hatthato laddhuṃ arahati, ahampissa pūjaṃ karissāmī”ti vatvā sahassaṃ adāsi. |
"Since he received it from your hand, he deserves to receive it from my hand too. I too will give him an honor," he said, and gave him a thousand. |
etassa vasanagehaṃ jānātha bhaṇeti? |
"Find out where this man lives, friend." |
sādhu devāti ekaṃ gehaṭṭhānaṃ sodhentā kuddālena āhatāhataṭṭhāne nidhikumbhiyo gīvāya gīvaṃ āhacca ṭhitā disvā rañño ārocayiṃsu. |
"Very well, O king." As they were clearing a house-site, at every place struck by a spade, they saw pots of treasure standing neck to neck and reported it to the king. |
rājā “tena hi gantvā khanathā”ti āha. |
The king said, "Then go and dig." |
tesaṃ khanantānaṃ khanantānaṃ heṭṭhā gacchanti. |
As they were digging and digging, they went down. |
puna gantvā rañño ārocayiṃsu. |
They went again and reported to the king. |
rājā “annabhārassa vacanena khanathā”ti āha. |
The king said, "Dig by the word of Annabhāra." |
te gantvā “annabhārasseva vacanan”ti khaniṃsu. |
They went and dug, saying, "It is the word of Annabhāra." |
kuddālena āhatāhataṭṭhāne ahicchattakamakuḷāni viya kumbhiyo uṭṭhahiṃsu. |
At every place struck by a spade, pots rose up like mushrooms. |
te dhanaṃ āharitvā rañño santike rāsiṃ akaṃsu. |
They brought the wealth and made a heap in the king's presence. |
rājā amacce sannipātetvā “imasmiṃ nagare kassa aññassa ettakaṃ dhanaṃ atthī”ti pucchi. |
The king, having assembled his ministers, asked, "Who else in this city has so much wealth?" |
natthi kassaci devāti. |
"No one, O king." |
tena hi ayaṃ annabhāro imasmiṃ nagare dhanaseṭṭhi nāma hotūti. |
"Then let this Annabhāra be the treasurer of wealth in this city." |
taṃdivasameva seṭṭhicchattaṃ labhi. |
On that very day, he received the parasol of a merchant. |
♦ so tato paṭṭhāya yāvajīvaṃ kalyāṇakammaṃ katvā tato cuto devaloke nibbatto. |
♦ From then on, for his whole life, having performed wholesome deeds, he passed away from there and was reborn in the deva world. |
dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ satthu uppajjanakāle kapilavatthunagare amittodanasakkassa gehe paṭisandhiṃ gaṇhi. |
For a long time, wandering among gods and humans, at the time of our Teacher's arising, he took conception in the house of Amitodana the Sakyan in the city of Kapilavatthu. |
nāmaggahaṇadivase panassa anuruddhoti nāmaṃ akaṃsu. |
On his naming day, they gave him the name Anuruddha. |
mahānāmasakkassa kaniṭṭhabhātā satthu cūḷapituputto paramasukhumālo mahāpuñño ahosi. |
He was the younger brother of Mahānāma the Sakyan, the son of the Teacher's youngest paternal uncle, extremely delicate, and of great merit. |
suvaṇṇapātiyaṃyevassa bhattaṃ uppajji. |
His food would appear in a golden bowl. |
athassa mātā ekadivasaṃ “mama puttaṃ natthīti padaṃ jānāpessāmī”ti ekaṃ suvaṇṇapātiṃ aññāya suvaṇṇapātiyā pidahitvā tucchakaṃyeva pesesi. |
Then his mother one day, thinking, "I will make my son know the word 'there is not'," covered one golden bowl with another golden bowl and sent it empty. |
antarāmagge devatā dibbapūvehi pūresuṃ. |
On the way, deities filled it with divine cakes. |
evaṃ mahāpuñño ahosi. |
Such was his great merit. |
tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya sampattiṃ anubhavi. |
In three palaces suitable for the three seasons, surrounded by adorned female dancers, he enjoyed prosperity like a god. |
♦ amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkappattanaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ āgamma “putto me rājagahaṃ āgato”ti sutvā “gacchatha bhaṇe mama puttaṃ ānethā”ti pitarā pahite sahassasahassaparivāre dasa amacce ehibhikkhupabbajjāya pabbājetvā kāḷudāyittherena cārikāgamanaṃ āyācito rājagahato vīsatisahassabhikkhuparivāro nikkhamitvā kapilavatthupuraṃ gantvā ñātisamāgame anekehi iddhipāṭihāriyehi sappāṭihāriyaṃ vicitradhammadesanaṃ katvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā “kiṃ nu kho kulanagaraṃ āgatānaṃ sabbaññubuddhānaṃ āciṇṇan”ti āvajjamāno “sapadānaṃ piṇḍāya caraṇaṃ āciṇṇan”ti ñatvā sapadānaṃ piṇḍāya caranto “putto me piṇḍāya caratī”ti sutvā āgatassa rañño dhammaṃ kathetvā tena sakanivesanaṃ pavesetvā katasakkārasammāno tattha kātabbaṃ ñātijanānuggahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthupurato mallaraṭṭhe cārikaṃ caramāno anupiyāmbavanaṃ agamāsi. |
♦ Our Bodhisatta also, at that time, having passed away from the Tusita heaven, took conception in the womb of the chief queen of King Suddhodana, and having grown up in due course and having lived in the household for twenty-nine years, made the great renunciation, and in due course, having penetrated the knowledge of omniscience, spent seven weeks at the Bodhi-tree, and at Isipatana in the Deer Park, set in motion the turning of the wheel of Dhamma. While bestowing favor on the world, he came to Rājagaha. Hearing, "My son has come to Rājagaha," and his father having sent ten ministers with a retinue of a thousand each, saying, "Go, friends, bring my son," he ordained them with the "ehi-bhikkhu" ordination. Being requested by the Elder Kāḷudāyī to make the journey, he set out from Rājagaha with a retinue of twenty thousand monks and went to the city of Kapilavatthu. At the gathering of his kinsmen, with many psychic miracles and a wonderful, varied Dhamma discourse, he made the great populace drink the nectar of the deathless. On the second day, taking his bowl and robe, he stood at the city gate and, reflecting, "What indeed is the custom of all-enlightened Buddhas when they come to their native city?" he knew, "It is the custom to go for alms from house to house," and as he was going for alms from house to house, the king, hearing, "My son is going for alms," came, heard the Dhamma talk, was led into his own residence, and having been honored and respected, and having performed the favor to his kinsmen that was to be done there, he ordained Prince Rāhula, and not long after, while wandering in the country of the Mallas near Kapilavatthu, he came to the Anupiya mango grove. |
♦ tasmiṃ samaye suddhodanamahārājā sākiyajanaṃ sannipātetvā āha — “sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasamannāgato. |
♦ At that time, King Suddhodana assembled the Sakyan people and said: "If my son had lived in the household, he would have become a universal monarch, endowed with the seven treasures. |
nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. |
My grandson, Prince Rāhula, also, with the host of khattiyas, would have followed him. You also know this matter. |
idāni pana me putto buddho jāto, khattiyāvassa parivārā hontu. |
But now my son has become a Buddha. Let khattiyas be his retinue. |
tumhe ekekakulato ekekaṃ dārakaṃ dethā”ti. |
You, from each family, give one son." |
evaṃ vutte ekappahāreneva sahassakhattiyakumārā pabbajiṃsu. |
When this was said, a thousand khattiya princes went forth at a single stroke. |
tasmiṃ samaye mahānāmo kuṭumbasāmiko hoti. |
At that time, Mahānāma was the head of a household. |
so anuruddhasakkaṃ upasaṅkamitvā etadavoca — “etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākaṃ kule natthi koci agārasmā anagāriyaṃ pabbajito. |
He approached Anuruddha the Sakyan and said this: "Now, son Anuruddha, renowned Sakyan princes are going forth after the Blessed One who has gone forth. In our family, no one has gone forth from the household life into homelessness. |
tena hi tvaṃ vā pabbaja, ahaṃ vā pabbajissāmī”ti. |
Therefore, either you go forth, or I will go forth." |
so tassa vacanaṃ sutvā gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. |
He, hearing his words, and having no delight in the household life, went forth from the household life into homelessness as the seventh of his group. |
tassa pabbajjānukkamo saṅghabhedakakkhandhake āgatova. |
The account of his going forth is found in the Khandhaka on the Schism in the Sangha. |
♦ evaṃ anupiyāmbavanaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi. |
♦ However, of those who had gone forth after going to the Anupiya mango grove, in that same rains retreat, the Elder Bhaddiya attained Arahantship. |
anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. |
The Elder Anuruddha produced the divine eye, Devadatta produced the eight attainments, the Elder Ānanda was established in the fruit of stream-entry, and the Elder Bhagu and the Elder Kimila later attained Arahantship. |
tesaṃ pana sabbesampi therānaṃ attano attano āgataṭṭhāne pubbapatthanābhinīhāro āgamissati. |
But for all of those elders, the story of their past aspiration and resolve will come up in its own place. |
ayaṃ pana anuruddhatthero dhammasenāpatissa santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsamigadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. |
This Elder Anuruddha, however, having received a meditation subject from the General of the Dhamma, went to the Pācīnavaṃsa deer park in the Cetiya country and, while practicing the ascetic's duties, he reflected on the seven thoughts of a great man. He was struggling with the eighth. |
satthā “anuruddho aṭṭhame mahāpurisavitakke kilamatī”ti ñatvā “tassa saṅkappaṃ pūressāmī”ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ kathetvā ākāse uppatitvā bhesakalāvanameva gato. |
The Teacher, knowing, "Anuruddha is struggling with the eighth thought of a great man," and thinking, "I will fulfill his aspiration," went there and, seated on the excellent Buddha-seat prepared, he fulfilled the eighth thought of a great man and, having taught the great path of the noble lineage, adorned with the cultivation of contentment with the four requisites, he rose into the sky and went to the Bhesakalāvana. |
♦ thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā “satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi. |
♦ The elder, as soon as the Tathāgata had gone, became a great Arahant with the three knowledges and, thinking, "The Teacher, knowing my mind, came and fulfilled the eighth thought of a great man for me. |
so ca me manoratho matthakaṃ patto”ti buddhānaṃ dhammadesanaṃ attano ca paṭividdhadhammaṃ ārabbha imā gāthā abhāsi — |
And that aspiration of mine has reached its culmination," he uttered these verses concerning the Buddha's Dhamma teaching and the Dhamma he himself had penetrated: |
♦ “mama saṅkappamaññāya, satthā loke anuttaro. |
♦ “Knowing my thought, the Teacher, unsurpassed in the world, |
♦ manomayena kāyena, iddhiyā upasaṅkami. |
♦ with a mind-made body, approached me with psychic power. |
♦ “yathā me ahu saṅkappo, tato uttari desayi. |
♦ “As my thought was, he taught beyond it. |
♦ nippapañcarato buddho, nippapañcamadesayi. |
♦ The Buddha, delighting in non-proliferation, taught non-proliferation. |
♦ “tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato. |
♦ “Knowing his Dhamma, I dwelt delighting in his teaching. |
♦ tisso vijjā anuppatto, kataṃ buddhassa sāsanan”ti. |
♦ The three knowledges have been attained; the Buddha's teaching has been done.” |
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♦ atha naṃ aparabhāge satthā jetavanamahāvihāre viharanto “mama sāsane dibbacakkhukānaṃ anuruddho aggo”ti aggaṭṭhāne ṭhapesi. |
♦ Then, later, the Teacher, while dwelling in the Jetavana monastery, placed him in the foremost position, saying, "In my dispensation, Anuruddha is the foremost of those with the divine eye." |
♦ bhaddiyattheravatthu |
♦ The Story of the Elder Bhaddiya |
♦ 193. chaṭṭhe uccākulikānanti ucce kule jātānaṃ. |
♦ 193. In the sixth, "of high-born families" means of those born in a high family. |
bhaddiyoti anuruddhattherena saddhiṃ nikkhamanto sakyarājā. |
"Bhaddiya" is the Sakyan king who went forth with the Elder Anuruddha. |
kāḷigodhāya puttoti kāḷavaṇṇā sā devī, godhāti panassā nāmaṃ . |
"Son of Kāḷigodhā" means that queen was of dark complexion, and Godhā was her name. |
tasmā kāḷigodhāti vuccati, tassā puttoti attho. |
Therefore she is called Kāḷigodhā, and the meaning is "her son." |
kasmā panāyaṃ uccākulikānaṃ aggoti vutto, kiṃ tato uccākulikatarā natthīti? |
But why is he called the foremost of high-born families? Are there none of higher birth than he? |
āma natthi. |
Yes, there are not. |
tassa hi mātā sākiyānīnaṃ antare vayena sabbajeṭṭhikā, soyeva ca sākiyakule sampattaṃ rajjaṃ pahāya pabbajito. |
For his mother was the eldest in age among the Sakyan ladies, and he was the one who went forth, having abandoned the kingdom that had come to the Sakyan clan. |
tasmā uccākulikānaṃ aggoti vutto. |
Therefore he is called the foremost of high-born families. |
apica pubbapatthanānubhāvena cesa anupaṭipāṭiyā pañca jātisatāni rājakule nibbattitvā rajjaṃ kāresiyeva. |
Moreover, by the power of his past aspiration, he was reborn in a royal family for five hundred births in succession and ruled as king. |
imināpi kāraṇena uccākulikānaṃ aggoti vutto. |
For this reason also, he is called the foremost of high-born families. |
♦ pañhakamme panassa ayamanupubbikathā — ayampi hi atīte padumuttarabuddhakāle mahābhogakule nibbatto vuttanayeneva dhammassavanatthāya gato. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, in the past, at the time of the Buddha Padumuttara, was born into a family of great wealth and went to hear the Dhamma in the way that has been described. |
taṃdivasaṃ satthāraṃ ekaṃ bhikkhuṃ uccākulikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate ekassa buddhassa sāsane uccākulikānaṃ bhikkhūnaṃ aggena bhavituṃ vaṭṭatī”ti tathāgataṃ nimantetvā satta divasāni buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, “bhante, ahaṃ imassa dānassa phalena nāññaṃ sampattiṃ ākaṅkhāmi, anāgate pana ekassa buddhassa sāsane uccākulikānaṃ bhikkhūnaṃ aggo bhaveyyan”ti patthayitvā pādamūle nipajji. |
On that day, seeing the Teacher place a certain monk in the position of foremost among the monks of high-born families, he thought, "I too should, in the future, in the dispensation of a Buddha, be the foremost of the monks of high-born families," and he invited the Tathāgata, gave a great offering to the community of monks with the Buddha at its head for seven days, and said, "Venerable sir, by the fruit of this offering, I do not desire any other fortune, but in the future, in the dispensation of a Buddha, may I be the foremost of the monks of high-born families," he aspired and fell at his feet. |
♦ satthā anāgataṃ olokento samijjhanabhāvaṃ disvā “samijjhissati te idaṃ kammaṃ, ito kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane uccākulikānaṃ bhikkhūnaṃ aggo bhavissasī”ti byākaritvā bhattānumodanaṃ katvā vihāraṃ agamāsi. |
♦ The Teacher, looking into the future and seeing that it would be fulfilled, said, "This deed of yours will be fulfilled. At the end of a hundred thousand eons from now, a Buddha named Gotama will arise, and you will be the foremost of the monks of high-born families in his dispensation," he predicted, gave the blessing for the meal, and went to the monastery. |
sopi taṃ byākaraṇaṃ labhitvā uccākulikasaṃvattanikakammaṃ pucchitvā dhammāsanāni kāretvā tesu paccattharaṇāni santharāpetvā dhammabījaniyo dhammakathikavaṭṭaṃ uposathāgāre padīpateladānanti evaṃ yāvajīvaṃ bahuvidhaṃ kalyāṇakammaṃ katvā tattha kālakato devesu ca manussesu ca saṃsaranto kassapadasabalassa ca amhākañca bhagavato antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto. |
He too, having received that prediction, and having asked about the deeds that lead to high birth, had Dhamma-seats made, had coverings spread on them, provided Dhamma-fans, the requisites for a Dhamma-preacher, and the gift of lamp-oil in the Uposatha hall. Thus, for his whole life, he performed many kinds of wholesome deeds, and passing away there and wandering among gods and humans, between the time of the Ten-Powered Kassapa and our Blessed One, he was born into a householder's family in Bārāṇasī. |
♦ tena ca samayena sambahulā paccekabuddhā gandhamādanapabbatā āgamma bārāṇasiyaṃ gaṅgāya tīre phāsukaṭṭhāne nisīditvā piṇḍapātaṃ paribhuñjanti. |
♦ And at that time, many solitary Buddhas would come from Mount Gandhamādana and, sitting in a comfortable place on the bank of the Ganges in Bārāṇasī, they would eat their alms-food. |
so kuṭumbiyo tesaṃ nibaddhameva tasmiṃ ṭhāne bhattavissaggakaraṇaṃ ñatvā aṭṭha pāsāṇaphalakāni attharitvā yāvajīvaṃ paccekabuddhe upaṭṭhahi. |
That householder, knowing that they regularly served their meals in that place, spread out eight stone slabs and attended to the solitary Buddhas for his whole life. |
athekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare khattiyakule nibbatti. |
Then, for one Buddha-interval, wandering among gods and men, in this Buddha-era, he was born into a khattiya family in the city of Kapilavatthu. |
nāmaggahaṇadivase cassa bhaddiyakumāroti nāmaṃ akaṃsu. |
On his naming day, they gave him the name Prince Bhaddiya. |
so vayaṃ āgamma heṭṭhā anuruddhasutte vuttanayeneva channaṃ khattiyānaṃ abbhantaro hutvā satthari anupiyāmbavane viharante satthu santike pabbajitvā arahattaṃ pāpuṇi. |
When he came of age, in the manner described below in the Anuruddha-sutta, being among the six khattiyas, he went forth in the presence of the Teacher while he was dwelling in the Anupiya mango grove, and attained Arahantship. |
atha satthā aparabhāge jetavanamahāvihāre viharanto “mama sāsane uccākulikānaṃ kāḷigodhāya putto bhaddiyatthero aggo”ti aggaṭṭhāne ṭhapesi. |
Then the Teacher, later, while dwelling in the Jetavana monastery, placed him in the foremost position, saying, "In my dispensation, the Elder Bhaddiya, son of Kāḷigodhā, is the foremost of those from high-born families." |
♦ lakuṇḍakabhaddiyattheravatthu |
♦ The Story of the Elder Lakuṇḍaka Bhaddiya |
♦ 194. sattame mañjussarānanti madhurassarānaṃ. |
♦ 194. In the seventh, "of sweet voice" means of those with a sweet voice. |
lakuṇḍakabhaddiyoti ubbedhena rasso, nāmena bhaddiyo. |
"Lakuṇḍaka Bhaddiya" means he was short in stature, and his name was Bhaddiya. |
tassāpi pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto vuttanayeneva dhammassavanatthāya vihāraṃ gato. |
Concerning him too, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family of great wealth in the city of Haṃsavatī and went to the monastery to hear the Dhamma in the way that has been described. |
tasmiṃ samaye satthāraṃ ekaṃ mañjussaraṃ bhikkhuṃ etadagge ṭhapentaṃ disvā “aho vatāhampi anāgate ayaṃ bhikkhu viya ekassa buddhassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhaveyyan”ti cittaṃ uppādetvā satthāraṃ nimantetvā satta divasāni buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, “bhante, ahaṃ imassa dānassa phalena na aññaṃ sampattiṃ ākaṅkhāmi, anāgate pana ekassa buddhassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhaveyyan”ti patthayitvā satthupādamūle nipajji. |
At that time, seeing the Teacher place a certain sweet-voiced monk in the foremost position, he thought, "Oh, that I too, in the future, like this monk, might become the foremost of the sweet-voiced monks in the dispensation of a Buddha," and he invited the Teacher, gave a great offering to the community of monks with the Buddha at its head for seven days, and said, "Venerable sir, by the fruit of this offering, I do not desire any other fortune, but in the future, in the dispensation of a Buddha, may I be the foremost of the sweet-voiced monks," he aspired and fell at the Teacher's feet. |
satthā anāgataṃ olokento samijjhanabhāvaṃ disvā “samijjhissati te idaṃ kammaṃ, ito kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhavissasī”ti byākaritvā vihāraṃ agamāsi. |
The Teacher, looking into the future and seeing that it would be fulfilled, said, "This deed of yours will be fulfilled. At the end of a hundred thousand eons from now, a Buddha named Gotama will arise, and you will be the foremost of the sweet-voiced monks in his dispensation," he predicted and went to the monastery. |
♦ sopi taṃ byākaraṇaṃ labhitvā yāvajīvaṃ kalyāṇakammaṃ katvā tato kālakato devesu ca manussesu ca saṃsaranto vipassīsammāsambuddhakāle cittapattakokilo nāma hutvā kheme migadāye vasanto ekadivasaṃ himavantaṃ gantvā madhuraṃ ambaphalaṃ tuṇḍena gahetvā āgacchanto bhikkhusaṅghaparivutaṃ satthāraṃ disvā cintesi — “ahaṃ aññesu divasesu rittako tathāgataṃ passāmi, ajja pana me imaṃ ambapakkaṃ puttakānaṃ atthāya āgataṃ. |
♦ He too, having received that prediction, performed wholesome deeds for his whole life, and passing away from there and wandering among gods and humans, at the time of the Perfectly Enlightened Vipassī, having become a cuckoo with a painted breast and dwelling in the Deer Park at Khema, one day he went to the Himavant and, taking a sweet mango fruit in his beak, as he was returning, he saw the Teacher surrounded by the community of monks and thought: "On other days, I see the Tathāgata empty-handed, but today this ripe mango has come for the sake of my children. |
tesaṃ aññampi āharitvā dassāmi, imaṃ pana dasabalassa dātuṃ vaṭṭatī”ti otaritvā ākāse carati. |
I will bring another for them and give it; it is proper to give this one to the Ten-Powered One." He descended and flew in the sky. |
satthā tassa cittaṃ ñatvā asokattheraṃ nāma upaṭṭhākaṃ olokesi. |
The Teacher, knowing his mind, looked at his attendant, the Elder Asoka. |
so pattaṃ nīharitvā satthu hatthe ṭhapesi. |
He brought out the bowl and placed it in the Teacher's hand. |
so kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. |
That cuckoo placed the ripe mango in the Ten-Powered One's bowl. |
satthā tattheva nisīditvā taṃ paribhuñji. |
The Teacher sat right there and ate it. |
kokilo pasannacitto punappunaṃ dasabalassa guṇe āvajjetvā dasabalaṃ vanditvā attano kulāvakaṃ gantvā sattāhaṃ pītisukhena vītināmesi. |
The cuckoo, with a serene mind, reflected again and again on the qualities of the Ten-Powered One, paid homage to the Ten-Powered One, went to his own nest, and spent seven days in joyful bliss. |
ettakaṃ tasmiṃ attabhāve kalyāṇakammaṃ, imināssa kammena saro madhuro ahosi. |
That was his wholesome deed in that existence; by this deed, his voice became sweet. |
♦ kassapasammāsambuddhakāle pana cetiye āraddhe “kiṃpamāṇaṃ karoma? |
♦ But at the time of the Perfectly Enlightened Kassapa, when the stupa was begun, when it was said, "How large shall we make it? |
sattayojanappamāṇaṃ. atimahantaṃ etaṃ, chayojanaṃ karoma. |
Seven yojanas. That is too large; let us make it six yojanas. |
idampi atimahantaṃ, pañcayojanaṃ karoma, catuyojanaṃ, tiyojanaṃ, dviyojanan”ti vutte ayaṃ tadā jeṭṭhavaḍḍhakī hutvā “etha, bho, anāgate sukhapaṭijaggiyaṃ kātuṃ vaṭṭatī”ti vatvā rajjuṃ ādāya parikkhipanto gāvutamattake ṭhatvā “ekekaṃ mukhaṃ gāvutaṃ gāvutaṃ hotu, cetiyaṃ yojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī”ti āha. |
This too is too large; let us make it five yojanas, four yojanas, three yojanas, two yojanas," this one, being then the chief builder, said, "Come, friends, it is proper to make it easy to maintain in the future," and taking a rope and measuring it around, he stood at a distance of a gāvuta and said, "Let each face be a gāvuta long; the stupa will be a yojana in circumference and a yojana high." |
te tassa vacane aṭṭhaṃsu. |
They stood by his word. |
iti appamāṇassa buddhassa pamāṇaṃ akāsīti. |
Thus he made a measure for the immeasurable Buddha. |
tena kammena nibbattanibbattaṭṭhāne aññehi hīnatarappamāṇo ahosi. |
By that deed, wherever he was reborn, he was of a smaller stature than others. |
so amhākaṃ satthu kāle sāvatthiyaṃ mahābhogakule nibbatti. |
He, at the time of our Teacher, was born into a family of great wealth in Sāvatthī. |
“bhaddiyo”tissa nāmaṃ akaṃsu. |
They gave him the name "Bhaddiya." |
so vayappatto satthari jetavanamahāvihāre paṭivasante vihāraṃ gantvā dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto arahattaṃ pāpuṇi. |
When he came of age, while the Teacher was residing in the Jetavana monastery, he went to the monastery, heard the Dhamma discourse, and having gained faith, he went forth. Taking a meditation subject from the Teacher, he worked on insight and attained Arahantship. |
atha naṃ satthā aparabhāge ariyavaragaṇamajjhe nisinno mañjussarānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi. |
Then the Teacher, later, seated in the midst of the noble assembly, placed him in the foremost position among the sweet-voiced monks. |
♦ piṇḍolabhāradvājattheravatthu |
♦ The Story of the Elder Piṇḍola Bhāradvāja |
♦ 195. aṭṭhame sīhanādikānanti sīhanādaṃ nadantānaṃ. |
♦ 195. In the eighth, "of those who roar the lion's roar" means of those who utter the lion's roar. |
piṇḍolabhāradvājoti so kira arahattaṃ pattadivase avāpuraṇaṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ gantvā “yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū”ti sīhanādaṃ nadanto vicari. |
"Piṇḍola Bhāradvāja" means, it is said, on the day he attained Arahantship, he took a begging bowl and went from monastery to monastery, from cell to cell, roaring the lion's roar, "Whoever has any doubt about the path or the fruit, let him ask me." |
buddhānampi purato ṭhatvā “imasmiṃ, bhante, sāsane katabbakiccaṃ mayhaṃ matthakaṃ pattan”ti sīhanādaṃ nadi. |
Even standing before the Buddhas, he roared the lion's roar, "Venerable sir, in this dispensation, the task to be done has been brought to its culmination by me." |
tasmā sīhanādikānaṃ aggo nāma jāto. |
Therefore he became the foremost of those who roar the lion's roar. |
♦ pañhakamme panassa ayamanupubbikathā — ayaṃ kira padumuttarabuddhakāle pabbatapāde sīhayoniyaṃ nibbatto. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, at the time of the Buddha Padumuttara, was born in a lion's womb at the foot of a mountain. |
satthā paccūsasamaye lokaṃ volokento tassa hetusampattiṃ disvā haṃsavatiyaṃ piṇḍāya caritvā pacchābhattaṃ sīhe gocarāya pakkante tassa vasanaguhaṃ pavisitvā ākāse pallaṅkaṃ ābhujitvā nirodhaṃ samāpajjitvā nisīdi. |
The Teacher, at dawn, surveying the world, saw his supporting conditions and, after going for alms in Haṃsavatī, after the meal, when the lions had gone out to hunt, he entered his dwelling cave and, sitting cross-legged in the air, entered the attainment of cessation. |
sīho gocaraṃ labhitvā nivatto guhādvāre ṭhito antoguhāyaṃ dasabalaṃ nisinnaṃ disvā “mama vasanaṭṭhānaṃ āgantvā añño satto nisīdituṃ samattho nāma natthi, mahanto vatāyaṃ puriso, yo antoguhāyaṃ pallaṅkaṃ ābhujitvā nisinno. |
The lion, having obtained its prey, returned and, standing at the mouth of the cave, saw the Ten-Powered One sitting inside the cave and thought, "No other being is capable of coming to my dwelling place and sitting. This must be a great person, who is sitting cross-legged inside the cave. |
sarīrappabhāpissa samantā pharitvā gatā, mayā evarūpaṃ acchariyaṃ nadiṭṭhapubbaṃ. |
And the radiance of his body has spread all around. I have never seen such a wonder before. |
ayaṃ puriso imasmiṃ loke pūjaneyyānaṃ aggo bhavissati, mayāpissa yathāsatti yathābalaṃ sakkāraṃ kātuṃ vaṭṭatī”ti jalajathalajāni nānākusumāni āharitvā bhūmito yāva nisinnapallaṅkaṭṭhānā pupphāsanaṃ santharitvā sabbarattiṃ sammukhaṭṭhāne tathāgataṃ namassamāno aṭṭhāsi. |
This person must be the foremost of those to be honored in this world. I too must make an offering to him according to my ability and strength." He brought various flowers, both aquatic and terrestrial, and from the ground up to the place of the cross-legged seat, he spread a flower-seat and for the whole night stood in front, paying homage to the Tathāgata. |
punadivase purāṇapupphāni apanetvā navapupphehi āsanaṃ santhari. |
On the next day, he removed the old flowers and spread a seat with new flowers. |
♦ eteneva niyāmena satta divasāni pupphāsanaṃ paññāpetvā balavapītisomanassaṃ nibbattetvā guhādvāre ārakkhaṃ gaṇhi. |
♦ In this same way, for seven days, he prepared a flower-seat and, producing strong joy and gladness, he kept watch at the mouth of the cave. |
sattame divase satthā nirodhato vuṭṭhāya guhādvāre aṭṭhāsi. |
On the seventh day, the Teacher arose from cessation and stood at the mouth of the cave. |
sīhopi migarājā tathāgataṃ tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā paṭikkamitvā aṭṭhāsi. |
The lion, the king of beasts, also circumambulated the Tathāgata three times, paid homage at four places, drew back, and stood. |
satthā “vaṭṭissati ettako upanissayo etassā”ti vehāsaṃ abbhuggantvā vihārameva gato. |
The Teacher, thinking, "This supporting condition will be sufficient for him," rose into the air and went back to the monastery. |
♦ sopi sīho buddhaviyogena dukkhito kālaṃ katvā haṃsavatīnagare mahāsālakule paṭisandhiṃ gaṇhitvā vayappatto ekadivasaṃ nagaravāsīhi saddhiṃ vihāraṃ gantvā dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ sīhanādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā vuttanayeneva sattāhaṃ mahādānaṃ pavattetvā taṃ ṭhānantaraṃ patthetvā satthārā samijjhanabhāvaṃ disvā byākato yāvajīvaṃ kusalaṃ katvā tattha kālakato devesu ca manussesu ca saṃsaranto imasmiṃ buddhuppāde rājagahanagare brāhmaṇamahāsālakule nibbatti. |
♦ That lion also, grieved by the separation from the Buddha, passed away and took conception in a great wealthy family in the city of Haṃsavatī. Having come of age, one day he went to the monastery with the citizens and, while listening to a Dhamma discourse, saw the Teacher place a certain monk in the position of foremost among those who roar the lion's roar. In the way that has been described, he held a great offering for seven days, aspired for that position, and being predicted by the Teacher that it would be fulfilled, he performed wholesome deeds for his whole life, and passing away there and wandering among gods and humans, in this Buddha-era, he was born into a great wealthy brahmin family in the city of Rājagaha. |
nāmena bhāradvājo nāma ahosi. |
His name was Bhāradvāja. |
so vayappatto tayo vede uggahetvā pañca māṇavasatāni mante vācento vicarati. |
When he came of age, he learned the three Vedas and wandered about, teaching the mantras to five hundred young men. |
so attano jeṭṭhakabhāvena nimantanaṭṭhānesu sabbesaṃ bhikkhaṃ sayameva sampaṭicchi. |
He, because of his seniority, would accept alms for everyone at places of invitation. |
eso kira īsakaṃ loladhātuko ahosi. |
It is said that he was of a slightly greedy nature. |
so tehi māṇavehi saddhiṃ “kuhiṃ yāgu kuhiṃ bhattan”ti yāgubhattakhajjakāneva pariyesamāno carati. |
He, with those young men, would wander about seeking only gruel, rice, and snacks, saying, "Where is there gruel? Where is there rice?" |
so gatagataṭṭhāne piṇḍameva paṭimānento caratīti piṇḍolabhāradvājoteva paññāyi. |
Because he wandered from place to place, estimating only the alms, he became known as Piṇḍola Bhāradvāja ("Bhāradvāja the alms-seeker"). |
♦ so ekadivasaṃ satthari rājagahamanuppatte dhammakathaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto arahattaṃ pāpuṇi. |
♦ One day, when the Teacher had arrived at Rājagaha, he heard the Dhamma talk, gained faith, went forth, and working on insight, he attained Arahantship. |
arahattaṃ pattavelāyameva avāpuraṇaṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ gantvā “yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū”ti sīhanādaṃ nadanto vicari. |
At the very time he attained Arahantship, he took a begging bowl and went from monastery to monastery, from cell to cell, roaring the lion's roar, "Whoever has any doubt about the path or the fruit, let him ask me." |
so ekadivasaṃ rājagahaseṭṭhinā veḷuparamparāya ussāpetvā ākāse laggitaṃ jayasumanavaṇṇaṃ candanasārapattaṃ iddhiyā ādāya sādhukāraṃ dadantena mahājanena parivuto vihāraṃ āgantvā tathāgatassa hatthe ṭhapesi. |
One day, he took by psychic power the sandalwood bowl the color of a jayasumana flower, which had been placed in the air on a pole made of a succession of bamboos by the merchant of Rājagaha. Surrounded by the great crowd giving cries of approval, he came to the monastery and placed it in the hands of the Tathāgata. |
satthā jānantova paṭipucchi — “kuto te, bhāradvāja, ayaṃ patto laddho”ti? |
The Teacher, though knowing, questioned him back: "From where, Bhāradvāja, did you get this bowl?" |
so laddhakāraṇaṃ kathesi. |
He told the reason for its acquisition. |
satthā “tvaṃ evarūpaṃ uttarimanussadhammaṃ mahājanassa dassesi, akattabbaṃ tayā katan”ti anekapariyāyena vigarahitvā “na, bhikkhave, gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ, yo dasseyya, āpatti dukkaṭassā”ti sikkhāpadaṃ paññāpesi. |
The Teacher, saying, "You have shown such a superhuman state to the great crowd; you have done what should not be done," rebuked him in many ways and laid down the training rule, "Monks, a superhuman state, a miracle of psychic power, should not be displayed to lay people. Whoever should display it, commits an offense of wrong-doing." |
♦ atha bhikkhusaṅghamajjhe kathā udapādi — “sīhanādiyatthero arahattaṃ pattadivase bhikkhusaṅghamajjhe ‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’ti kathesi. |
♦ Then a discussion arose in the community of monks: "The elder who roars the lion's roar, on the day he attained Arahantship, spoke in the midst of the community of monks, 'Whoever has any doubt about the path or the fruit, let him ask me.' |
buddhānampi sammukhe attano arahattappattiṃ kathesi, aññe sāvakā tuṇhī ahesuṃ. |
Even in the presence of the Buddhas, he spoke of his own attainment of Arahantship, while other disciples were silent. |
attano sīhanādiyabhāveneva mahājanassa pasādaṃ janetvā vehāsaṃ abbhuggantvā candanasārapattañca gaṇhī”ti. |
By his very nature of roaring the lion's roar, he generated faith in the great crowd, rose into the air, and took the sandalwood bowl." |
te bhikkhū ime tayopi guṇe ekato katvā satthu kathayiṃsu. |
Those monks, combining these three qualities, told them to the Teacher. |
buddhā ca nāma garahitabbayuttakaṃ garahanti, pasaṃsitabbayuttakaṃ pasaṃsantīti imasmiṃ ṭhāne therassa pasaṃsitabbayuttameva aṅgaṃ gahetvā “tiṇṇaṃ kho pana, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhāradvājo bhikkhu aññaṃ byākāsi — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
And since Buddhas rebuke what is to be rebuked and praise what is to be praised, on this occasion, taking only the praiseworthy aspect of the elder, he said, "Because of having developed and made much of three faculties, monks, the monk Bhāradvāja declared final knowledge: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state.' |
katamesaṃ tiṇṇaṃ? |
Of which three? |
satindriyassa, samādhindriyassa, paññindriyassa. |
Of the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. |
imesaṃ kho, bhikkhave, tiṇṇaṃ indriyānaṃ bhāvitattā bahulīkatattā bhāradvājo bhikkhu aññaṃ byākāsi — ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti theraṃ pasaṃsitvā sīhanādikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi. |
Because of having developed and made much of these three faculties, monks, the monk Bhāradvāja declared final knowledge: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state,'" and praising the elder, he placed him in the foremost position among the monks who roar the lion's roar. |
♦ mantāṇiputtapuṇṇattheravatthu |
♦ The Story of the Elder Puṇṇa Mantāṇiputta |
♦ 196. navame puṇṇo mantāṇiputtoti nāmena puṇṇo, mantāṇibrāhmaṇiyā pana so puttoti mantāṇiputto. |
♦ 196. In the ninth, "Puṇṇa Mantāṇiputta" means he was Puṇṇa by name, but he was the son of the brahmin lady Mantāṇī, so he is Mantāṇiputta. |
tassa pañhakamme ayamanupubbikathā — ayaṃ kira padumuttaradasabalassa uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbatti. |
Concerning him, in the set of questions, this is the sequential story: This one, it is said, even before the arising of the Ten-Powered Padumuttara, was born into a great wealthy brahmin family in the city of Haṃsavatī. |
tassa nāmaggahaṇadivase gotamoti nāmaṃ akaṃsu. |
On his naming day, they gave him the name Gotama. |
so vayappatto tayo vede uggaṇhitvā sabbasippesu kovido hutvā pañcamāṇavakasataparivāro vicaranto tayopi vede oloketvā mokkhadhammaṃ adisvā “idaṃ vedattayaṃ nāma kadalikkhandho viya bahi maṭṭhaṃ anto nissāraṃ, imaṃ gahetvā vicaraṇaṃ thusakoṭṭanasadisaṃ hoti. |
When he came of age, he learned the three Vedas and, having become proficient in all the arts, he wandered with a retinue of five hundred young men. Looking at the three Vedas and not seeing any essence, he thought, "This triad of Vedas is like the trunk of a plantain tree, polished on the outside but pithless on the inside. To wander about holding onto this is like pounding chaff. |
kiṃ me iminā”ti isipabbajjaṃ pabbajitvā brahmavihāre nibbattetvā “aparihīnajjhāno brahmalokokūpapanno bhavissāmī”ti pañcahi māṇavakasatehi saddhiṃ pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. |
What use is this to me?" He went forth into the ascetic life, produced the brahma-vihāras, and thinking, "With my jhānas undiminished, I will be one who has arisen in the brahma world," he went to the foot of a mountain with five hundred young men and went forth into the ascetic life. |
tassa parivārāni aṭṭhārassa jaṭilasahassāni ahesuṃ. |
His retinue was eighteen thousand matted-hair ascetics. |
so pañca abhiññā aṭṭha samāpattiyo nibbattetvā tesampi kasiṇaparikammaṃ ācikkhi. |
He produced the five supernormal powers and the eight attainments, and he also taught the kasiṇa meditation to them. |
te tassa ovāde ṭhatvā sabbepi pañca abhiññā aṭṭha samāpattiyo nibbattesuṃ. |
They, standing in his instruction, all produced the five supernormal powers and the eight attainments. |
♦ addhāne atikkante tassa gotamatāpasassa mahallakakāle padumuttaradasabalo paṭhamābhisambodhiṃ patvā pavattitavaradhammacakko bhikkhusatasahassaparivāro haṃsavatīnagaraṃ upanissāya vihāsi. |
♦ As time passed, in the old age of that ascetic Gotama, the Ten-Powered Padumuttara, having attained the first supreme enlightenment and having set in motion the excellent wheel of Dhamma, dwelt near the city of Haṃsavatī with a retinue of a hundred thousand monks. |
so ekadivasaṃ paccūsasamaye lokaṃ olokento gotamatāpasassa parisāya arahattūpanissayaṃ gotamatāpasassa ca “ahaṃ anāgate uppajjamānakabuddhassa sāsane dhammakathikabhikkhūnaṃ aggo bhaveyyan”ti patthanabhāvañca disvā pātova sarīrapaṭijagganaṃ katvā attano pattacīvaraṃ sayameva gahetvā aññātakavesena gotamatāpasassa antevāsikesu vanamūlaphalāphalatthāya gatesu gantvā gotamassa paṇṇasālādvāre aṭṭhāsi. |
One day, at dawn, surveying the world, he saw the supporting condition for Arahantship in the assembly of the ascetic Gotama, and the aspiration of the ascetic Gotama himself, "In the future, in the dispensation of a rising Buddha, may I be the foremost of the monks who are Dhamma-preachers," and early in the morning, having attended to his body, he took his bowl and robe himself and, in the guise of a stranger, while the disciples of the ascetic Gotama had gone for forest roots and fruits, he went and stood at the door of Gotama's leaf-hut. |
gotamo buddhānaṃ uppannabhāvaṃ ajānantopi dūratova dasabalaṃ disvā “ayaṃ puriso lokato mutto hutvā paññāyati, yathā assa sarīranipphatti yehi ca lakkhaṇehi samannāgato agāramajjhe vā tiṭṭhanto cakkavattī rājā hoti, pabbajanto vā vivaṭṭacchado sabbaññubuddho hotī”ti ñatvā paṭhamadassaneneva dasabalaṃ abhivādetvā “ito etha bhagavā”ti buddhāsanaṃ paññāpetvā adāsi. |
Gotama, though not knowing of the arising of Buddhas, saw the Ten-Powered One from afar and thought, "This person appears to be free from the world. As is the perfection of his body and the marks with which he is endowed, if he were to remain in the household, he would be a universal monarch, and if he were to go forth, he would be an All-Enlightened Buddha with the veil lifted." Knowing this, at the very first sight, he paid homage to the Ten-Powered One and said, "Come here, Blessed One," and prepared a Buddha-seat and offered it. |
tathāgato tāpasassa dhammaṃ desayamāno nisīdi. |
The Tathāgata sat down, teaching the Dhamma to the ascetic. |
♦ tasmiṃ samaye te jaṭilā “paṇītapaṇītaṃ vanamūlaphalāphalaṃ ācariyassa datvā sesakaṃ paribhuñjissāmā”ti āgacchantā dasabalaṃ uccāsane, ācariyaṃ pana nīcāsane nisinnaṃ disvā “passatha, mayaṃ ‘imasmiṃ loke amhākaṃ ācariyena uttaritaro natthī’ti vicarāma. |
♦ At that time, those matted-hair ascetics, thinking, "We will give the choicest forest roots and fruits to our teacher and then eat the rest," while returning, saw the Ten-Powered One on a high seat, and their teacher on a low seat, and thought, "Look, we have been living thinking, 'In this world, there is no one superior to our teacher.' |
idāni pana no ācariyaṃ nīcāsane nisīdāpetvā uccāsane nisinnako eko paññāyati, mahanto vatāyaṃ puriso bhavissatī”ti piṭakāni gahetvā āgacchanti. |
But now, having made our teacher sit on a low seat, someone is seen sitting on a high seat. This must be a great person," they came, carrying their baskets. |
gotamatāpaso “ime maṃ dasabalassa santike vandeyyun”ti bhīto dūrato āha — “tātā, mā maṃ vandittha, sadevake loke aggapuggalo sabbesaṃ vandanāraho puriso idha nisinno, etaṃ vandathā”ti. |
The ascetic Gotama, afraid that "they might pay homage to me in the presence of the Ten-Powered One," said from afar: "Sons, do not pay homage to me. The foremost person in the world with its gods, the person worthy of homage from all, is seated here. Pay homage to him." |
tāpasā “na ajānitvā ācariyo kathessatī”ti sabbeva tathāgatassa pāde vandiṃsu. |
The ascetics, thinking, "The teacher would not speak without knowing," all paid homage at the feet of the Tathāgata. |
“tātā, amhākaṃ aññaṃ dasabalassa dātabbayuttakaṃ bhojanaṃ natthi, imaṃ vanamūlaphalāphalaṃ dassāmā”ti paṇītapaṇītaṃ buddhānaṃ patte patiṭṭhāpesi. |
"Sons, we have no other food suitable to be given to the Ten-Powered One; we will give this forest root and fruit." He placed the choicest portion in the Buddha's bowl. |
satthā vanamūlaphalāphalaṃ paribhuñji. |
The Teacher ate the forest root and fruit. |
tadanantaraṃ tāpasopi saddhiṃ antevāsikehi paribhuñji. |
After that, the ascetic also ate with his disciples. |
satthā bhattakiccaṃ katvā “dve aggasāvakā bhikkhusatasahassaṃ gahetvā āgacchantū”ti cintesi. |
The Teacher, after the meal, thought, "Let the two chief disciples come, bringing a hundred thousand monks." |
tasmiṃ khaṇe aggasāvako mahādevalatthero “kahaṃ nu kho satthā gato”ti āvajjento “satthā amhākaṃ āgamanaṃ paccāsīsatī”ti bhikkhusatasahassaṃ gahetvā satthu santikaṃ gantvā vanditvā namassamāno aṭṭhāsi. |
At that moment, the chief disciple, the Elder Mahādevala, reflecting, "Where indeed has the Teacher gone?" and knowing, "The Teacher is expecting our arrival," took a hundred thousand monks, went to the Teacher, paid homage, and stood in reverence. |
♦ gotamo antevāsike āha — “tātā, amhākaṃ añño sakkāro natthi, bhikkhusaṅgho dukkhena ṭhito. |
♦ Gotama said to his disciples: "Sons, we have no other honor. The community of monks is standing in discomfort. |
buddhappamukhassa bhikkhusaṅghassa pupphāsanaṃ paññāpessāma, jalajathalajapupphāni āharathā”ti. |
We will prepare a flower-seat for the community of monks with the Buddha at its head. Bring aquatic and terrestrial flowers." |
te tāvadeva pabbatapādato vaṇṇagandhasampannāni pupphāni iddhiyā āharitvā sāriputtattherassa vatthumhi vuttanayeneva āsanāni paññāpayiṃsu. |
They instantly brought flowers endowed with color and fragrance from the foothills of the mountain by psychic power and prepared seats in the manner described in the story of the Elder Sāriputta. |
nirodhasamāpattisamāpajjanampi chattadhāraṇampi sabbaṃ vuttanayeneva veditabbaṃ. |
The entering into the attainment of cessation and the holding of the parasol should all be understood in the manner described. |
♦ satthā sattame divase nirodhato vuṭṭhāya parivāretvā ṭhite tāpase disvā dhammakathikabhāve etadaggappattaṃ sāvakaṃ āmantesi — “iminā bhikkhu isigaṇena mahāsakkāro kato, etesaṃ pupphāsanānumodanaṃ karohī”ti. |
♦ The Teacher, on the seventh day, having arisen from cessation and seeing the ascetics standing around, addressed the disciple who had attained the foremost position in the quality of being a Dhamma-preacher: "Monk, a great honor has been done by this group of ascetics. Give them the blessing for the flower-seat." |
so satthu vacanaṃ sampaṭicchitvā tīṇi piṭakāni sammasitvā anumodanaṃ akāsi. |
He accepted the Teacher's word, and having reviewed the three Piṭakas, he gave the blessing. |
tassa desanāpariyosāne satthā sayaṃ brahmaghosaṃ nicchāretvā dhammaṃ desesi. |
At the end of his discourse, the Teacher himself, uttering the Brahma-voice, taught the Dhamma. |
desanāpariyosāne ṭhapetvā gotamatāpasaṃ sesā aṭṭhārasa sahassajaṭilā arahattaṃ pāpuṇiṃsu. |
At the end of the discourse, except for the ascetic Gotama, the other eighteen thousand matted-hair ascetics attained Arahantship. |
♦ gotamo pana tenattabhāvena paṭivedhaṃ kātuṃ asakkonto bhagavantaṃ āha — “bhagavā yena bhikkhunā paṭhamaṃ dhammo desito, ko nāma ayaṃ tumhākaṃ sāsane”ti? |
♦ But Gotama, being unable to achieve penetration in that existence, said to the Blessed One: "Blessed One, the monk by whom the Dhamma was first taught, what is his name in your dispensation?" |
ayaṃ gotama mayhaṃ sāsane dhammakathikānaṃ aggoti. |
"This, Gotama, is the foremost of the Dhamma-preachers in my dispensation." |
“ahampi, bhante, imassa satta divasāni katassa adhikārassa phalena ayaṃ bhikkhu viya anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyyan”ti patthanaṃ katvā pādamūle nipajji. |
"I too, venerable sir, by the fruit of this meritorious deed done for seven days, may I, in the future, in the dispensation of a Buddha, become the foremost of the Dhamma-preachers, like this monk," he made this aspiration and fell at his feet. |
♦ satthā anāgataṃ oloketvā anantarāyenassa patthanāya samijjhanabhāvaṃ ñatvā “anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane dhammakathikānaṃ aggo bhavissasī”ti byākaritvā te arahattappatte tāpase “etha bhikkhavo”ti āha. |
♦ The Teacher, looking into the future and knowing that his aspiration would be fulfilled without obstacle, said, "In the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and you will be the foremost of the Dhamma-preachers in his dispensation," he predicted, and to those who had attained Arahantship, he said, "Come, monks." |
sabbe antarahitakesamassū iddhimayapattacīvaradharā vassasaṭṭhikattherasadisā ahesuṃ. |
All of them, with their hair and beards vanished, holding magical bowls and robes, became like sixty-year-old elders. |
satthā bhikkhusaṅghamādāya vihāraṃ gato. |
The Teacher took the community of monks and went to the monastery. |
♦ gotamopi yāvajīvaṃ tathāgataṃ paricaritvā yathābalaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthubrāhmaṇagāme brāhmaṇamahāsālakule nibbatti. |
♦ Gotama also, having served the Tathāgata for his whole life and having performed wholesome deeds according to his ability, for a hundred thousand eons, wandering among gods and humans, at the time of our Blessed One, was born into a great wealthy brahmin family in the brahmin village of Doṇavatthu, not far from the city of Kapilavatthu. |
tassa nāmaggahaṇadivase puṇṇamāṇavoti nāmaṃ akaṃsu. |
On his naming day, they gave him the name Puṇṇa-māṇava. |
satthari abhisambodhiṃ patvā pavattitavaradhammacakke anupubbena āgantvā rājagahaṃ upanissāya viharante aññāsikoṇḍaññatthero kapilavatthuṃ gantvā attano bhāgineyyaṃ puṇṇamāṇavaṃ pabbājetvā punadivase dasabalassa santikaṃ āgantvā bhagavantaṃ vanditvā āpucchitvā nivāsatthāya chaddantadahaṃ gato. |
When the Teacher, having attained supreme enlightenment and having set in motion the excellent wheel of Dhamma, had come in due course and was dwelling near Rājagaha, the Elder Aññāsikoṇḍañña went to Kapilavatthu, ordained his nephew, Puṇṇa-māṇava, and on the next day, having come to the Ten-Powered One, paid homage to the Blessed One, took his leave, and went to the Chaddanta lake for his residence. |
puṇṇopi mantāṇiputto mātulena aññāsikoṇḍaññattherena saddhiṃ dasabalassa santikaṃ agantvā “mayhaṃ pabbajitakiccaṃ matthakaṃ pāpetvāva dasabalassa santikaṃ gamissāmī”ti kapilavatthusmiṃyeva ohīno yonisomanasikāre kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. |
Puṇṇa also, the son of Mantāṇī, having gone to the Ten-Powered One with his uncle, the Elder Aññāsikoṇḍañña, and thinking, "I will go to the Ten-Powered One only after I have brought the task of my ordination to its culmination," he remained in Kapilavatthu and, working on wise attention, he not long after attained Arahantship. |
tassa santike pabbajitakulaputtāpi pañcasatā ahesuṃ. |
The clansmen who had gone forth under him were also five hundred. |
thero sayaṃ dasakathāvatthulābhitāya tepi dasahi kathāvatthūhi ovadati. |
The elder, being himself an obtainer of the ten topics of discourse, would exhort them with the ten topics of discourse. |
te tassa ovāde ṭhatvā sabbeva arahattaṃ pattā. |
They, standing in his instruction, all attained Arahantship. |
♦ te attano pabbajitakiccaṃ matthakaṃ pattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu — “bhante, amhākaṃ kiccaṃ matthakaṃ pattaṃ, dasannañca mahākathāvatthūnaṃ lābhino, samayo no dasabalaṃ passitun”ti. |
♦ They, knowing that the task of their ordination had reached its culmination, approached their preceptor and said: "Venerable sir, our task has reached its culmination, and we are obtainers of the ten great topics of discourse. It is time for us to see the Ten-Powered One." |
thero tesaṃ kathaṃ sutvā cintesi — “mama dasakathāvatthulābhitaṃ satthā jānāti, ahaṃ dhammaṃ desento dasa kathāvatthūni amuñcantova desemi. |
The elder, hearing their words, thought: "The Teacher knows that I am an obtainer of the ten topics of discourse. When I teach the Dhamma, I teach without ever abandoning the ten topics of discourse. |
mayi gacchante sabbepime bhikkhū parivāretvā gacchissanti, evaṃ gaṇasaṅgaṇikāya gantvā pana ayuttaṃ mayhaṃ dasabalaṃ passituṃ, ime tāva gantvā passantū”ti te bhikkhū āha — “āvuso, tumhe purato gantvā tathāgataṃ passatha, mama vacanena dasabalassa pāde vandatha, ahampi tumhākaṃ gatamaggena gamissāmī”ti. |
When I go, all these monks will go, surrounding me. But it is improper for me to see the Ten-Powered One, going with a group. Let these go first and see," and he said to those monks: "Friends, you go ahead and see the Tathāgata. Pay homage to the feet of the Ten-Powered One in my name. I too will come by the path you have taken." |
♦ te therā sabbepi dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino attano upajjhāyassa ovādaṃ abhinditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. |
♦ Those elders, all residents of the Ten-Powered One's native land, all canker-free, all obtainers of the ten topics of discourse, not breaking their preceptor's instruction, wandering on their tour in due course, having crossed the sixty-yojana road, went to the Veḷuvana monastery in Rājagaha, paid homage to the feet of the Ten-Powered One, and sat to one side. |
āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ “kacci, bhikkhave, khamanīyan”tiādinā nayena madhurapaṭisanthāraṃ katvā “kuto ca tumhe, bhikkhave, āgacchathā”ti pucchi. |
It is the custom of the Blessed Buddhas to exchange pleasantries with visiting monks. So the Blessed One, exchanging pleasantries with them in the manner of "Are you well, monks?" and so on, asked, "And from where have you come, monks?" |
tehi “jātibhūmito”ti vutte “ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīhi evaṃ sambhāvito attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā”ti dasakathāvatthulābhiṃ bhikkhuṃ pucchi. |
When they said, "From our native land," he asked, "Who then, monks, in the native land, is so esteemed by his fellow celibates among the monks of the native land, being himself of few wishes and a speaker of the talk on fewness of wishes to the monks?" thus asking about the monk who was an obtainer of the ten topics of discourse. |
tepi “puṇṇo nāma, bhante, āyasmā mantāṇiputto”ti ārocayiṃsu. |
They too reported, "The venerable Puṇṇa, son of Mantāṇī, venerable sir." |
taṃ kathaṃ sutvā āyasmā sāriputto therassa dassanakāmo ahosi. |
Hearing that talk, the venerable Sāriputta became desirous of seeing the elder. |
♦ atha satthā rājagahato sāvatthiṃ agamāsi. |
♦ Then the Teacher went from Rājagaha to Sāvatthī. |
puṇṇatthero dasabalassa tattha āgatabhāvaṃ sutvā “satthāraṃ passissāmī”ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. |
The Elder Puṇṇa, hearing of the Ten-Powered One's arrival there, went to "see the Teacher," and found the Tathāgata right in the perfumed chamber. |
satthā tassa dhammaṃ desesi. |
The Teacher taught him the Dhamma. |
thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. |
The elder, having heard the Dhamma, paid homage to the Ten-Powered One and, for the purpose of seclusion, went to the Andhavana and sat down for the day's abiding at the foot of a certain tree. |
sāriputtattheropi tassa gamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā taṃ rukkhamūlaṃ upasaṅkamitvā therena saddhiṃ sammoditvā sattavisuddhikkamaṃ pucchi. |
The Elder Sāriputta also, hearing of his going, followed his trail and, having noted a suitable place, approached that tree-root and, having exchanged pleasantries with the elder, asked about the seven stages of purification. |
theropissa pucchitaṃ pucchitaṃ byākāsi. |
The elder also answered whatever he was asked. |
te aññamaññassa subhāsitaṃ samanumodiṃsu. |
They rejoiced in each other's well-spoken words. |
atha satthā aparabhāge bhikkhusaṅghamajjhe nisinno theraṃ dhammakathikānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in the midst of the community of monks, placed the elder in the foremost position among the Dhamma-preachers. |
♦ mahākaccānattheravatthu |
♦ The Story of the Elder Mahākaccāna |
♦ 197. dasame saṃkhittena bhāsitassāti saṃkhittena kathitadhammassa. |
♦ 197. In the tenth, "of what is spoken in brief" means of the Dhamma spoken concisely. |
vitthārena atthaṃ vibhajantānanti taṃ desanaṃ vitthāretvā atthaṃ vibhajamānānaṃ. |
"Who analyze the meaning in detail" means who, expanding that teaching, analyze the meaning. |
aññe kira tathāgatassa saṅkhepavacanaṃ atthavasena vā pūretuṃ sakkonti byañjanavasena vā, ayaṃ pana thero ubhayavasenapi sakkoti. |
It is said that other monks are able to fulfill the Teacher's concise saying either in terms of meaning or in terms of phrasing, but this elder is able in terms of both. |
tasmā aggoti vutto. |
Therefore he is called the foremost. |
pubbapatthanāpi cassa evarūpāva. |
And his past aspiration was also of this kind. |
♦ ayaṃ panassa pañhakamme anupubbikathā — ayaṃ kira padumuttarasammāsambuddhakāle gahapatimahāsālakule nibbattitvā vuddhippatto ekadivasaṃ vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ attanā saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapentaṃ ekaṃ bhikkhuṃ disvā “mahanto vatāyaṃ bhikkhu, yaṃ satthā evaṃ vaṇṇeti, mayāpi anāgate ekassa buddhassa sāsane evarūpena bhavituṃ vaṭṭatī”ti satthāraṃ nimantetvā vuttanayeneva sattāhaṃ mahādānaṃ datvā, “bhante, ahaṃ imassa sakkārassa phalena na aññaṃ sampattiṃ patthemi, anāgate pana ekassa buddhassa sāsane ito sattadivasamatthake tumhehi ṭhānantare ṭhapitabhikkhu viya ahampi taṃ ṭhānantaraṃ labheyyan”ti patthanaṃ katvā pādamūle nipajji. |
♦ This is his sequential story in the set of questions: This one, it is said, at the time of the Perfectly Enlightened Padumuttara, was born into a great wealthy householder family and, having come of age, one day went to the monastery in the way that has been described. Standing at the edge of the assembly and listening to the Dhamma, he saw the Teacher place a certain monk in the foremost position among those who analyze in detail the meaning of what he has spoken in brief, and thought, "Oh, what a great monk this is, that the Teacher praises him so. I too should, in the future, in the dispensation of a Buddha, become like him," and he invited the Teacher, gave a great offering for seven days in the way that has been described, and said, "Venerable sir, by the fruit of this honor, I do not aspire for any other fortune. But in the future, in the dispensation of a Buddha, like the monk whom you placed in a position of rank seven days ago, may I too obtain that position of rank," he made this aspiration and fell at his feet. |
satthā anāgataṃ olokento “samijjhissati imassa kulaputtassa patthanā”ti disvā “ambho, kulaputta, anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggo bhavissasī”ti byākaritvā anumodanaṃ katvā pakkāmi. |
The Teacher, looking into the future and seeing, "This clansman's aspiration will be fulfilled," said, "O clansman, in the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and you will be the foremost of those who analyze in detail the meaning of what is spoken in brief in his dispensation," he predicted, gave the blessing, and departed. |
♦ sopi kulaputto yāvajīvaṃ kusalaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle bārāṇasiyaṃ kulagehe paṭisandhiṃ gahetvā satthari parinibbute suvaṇṇacetiyakaraṇaṭṭhānaṃ gantvā satasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā “bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū”ti patthanaṃ akāsi. |
♦ That clansman also, having performed wholesome deeds for his whole life, and having wandered among gods and humans for a hundred thousand eons, at the time of the Buddha Kassapa, took conception in a family home in Bārāṇasī and, after the Teacher's final passing, went to the place where the golden stupa was being built, made an offering with a golden brick worth a hundred thousand, and made the aspiration, "Blessed One, wherever I am reborn, may my body be of golden color." |
tato yāvajīvaṃ kusalakammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā amhākaṃ dasabalassa uppattikāle ujjeninagare purohitassa gehe nibbatti. |
From then on, for his whole life, having performed wholesome deeds, and for one Buddha-interval, wandering among gods and humans, at the time of our Ten-Powered One's arising, he was born in the house of the royal chaplain in the city of Ujjenī. |
tassa nāmaggahaṇadivase “mayhaṃ putto suvaṇṇavaṇṇasarīro attanāva attano nāmaṃ gahetvā āgato”ti kañcanamāṇavotevassa nāmaṃ akaṃsu . |
On his naming day, they gave him the name Kañcana-māṇava, saying, "My son, with his golden-colored body, has come, having taken his own name." |
so vuddhimanvāya tayo vede uggaṇhitvā pitu accayena purohitaṭṭhānaṃ labhi. |
When he came of age, he learned the three Vedas and, after his father's death, he obtained the position of royal chaplain. |
so gottavasena kaccāno nāma jāto. |
He became known as Kaccāna by his clan name. |
♦ caṇḍapajjotarājā amacce sannipātetvā āha — “buddho loke nibbatto, taṃ ānetuṃ samatthā gantvā ānetha tātā”ti. |
♦ King Caṇḍapajjota assembled his ministers and said: "A Buddha has been born in the world. Let those who are able go and bring him, my sons." |
deva, añño dasabalaṃ ānetuṃ samattho nāma natthi, ācariyo kaccānabrāhmaṇova samattho, taṃ pahiṇathāti. |
"O king, there is no one else capable of bringing the Ten-Powered One. The teacher, the brahmin Kaccāna, is the only one capable. Send him." |
rājā taṃ pakkosāpetvā, “tāta, dasabalassa santikaṃ gacchāhī”ti āha. |
The king had him summoned and said, "Son, go to the Ten-Powered One." |
gantvā pabbajituṃ labhanto gamissāmi, mahārājāti. |
"If I am allowed to go forth after going, I will go, great king." |
yaṃkiñci katvā tathāgataṃ ānehi, tātāti. |
"Do whatever it takes and bring the Tathāgata, son." |
so “buddhānaṃ santikaṃ gacchantassa mahāparisāya kammaṃ natthī”ti attaṭṭhamo agamāsi. |
He, thinking, "There is no need for a large retinue when going to the Buddhas," went with seven others. |
athassa satthā dhammaṃ desesi. |
Then the Teacher taught him the Dhamma. |
desanāpariyosāne saddhiṃ sattahi janehi saha paṭisambhidāhi arahattaṃ pāpuṇi. |
At the end of the discourse, he, along with the seven others, attained Arahantship together with the analytical knowledges. |
satthā “etha bhikkhavo”ti hatthaṃ pasāresi. |
The Teacher stretched out his hand, saying, "Come, monks." |
taṃkhaṇaṃyeva sabbeva antarahitakesamassū iddhimayapattacīvaradharā vassasaṭṭhikattherā viya jātā. |
At that very moment, all of them, with their hair and beards vanished, holding magical bowls and robes, became like sixty-year-old elders. |
♦ thero attano kicce matthakaṃ patte tuṇhībhāvena anisīditvā kāḷudāyitthero viya satthu ujjenigamanatthāya gamanavaṇṇaṃ kathesi. |
♦ The elder, with his own task at its culmination, did not sit in silence, but like the Elder Kāḷudāyī, he spoke of the beauty of the journey for the Teacher's coming to Ujjenī. |
satthā tassa vacanaṃ sutvā “kaccāno attano jātibhūmiyaṃ mama gamanaṃ paccāsīsatī”ti aññāsi. |
The Teacher, hearing his words, knew, "Kaccāna is expecting my coming to his native land." |
buddhā ca nāma ekaṃ kāraṇaṃ paṭicca gantuṃ ayuttaṭṭhānaṃ na gacchanti. |
And Buddhas do not go to a place where it is improper to go for a single reason. |
tasmā theraṃ āha — “tvaṃyeva bhikkhu gaccha, tayi gatepi rājā pasīdissatī”ti. |
Therefore he said to the elder: "You yourself, monk, go. Even when you have gone, the king will be pleased." |
thero “buddhānaṃ dve kathā nāma natthī”ti tathāgataṃ vanditvā attanā saddhiṃ āgatehi sattahi bhikkhūhi saddhiṃ ujjeniṃ gacchanto antarāmagge telapanāḷi nāma nigamo, tattha piṇḍāya cari. |
The elder, thinking, "Buddhas do not have two words," paid homage to the Tathāgata and, with the seven monks who had come with him, while going to Ujjenī, on the way there was a town named Telapanāḷi. There he went for alms. |
tasmiṃ ca nigame dve seṭṭhidhītaro. |
And in that town were two daughters of merchants. |
tāsu ekā parijiṇṇakule nibbattā duggatā mātāpitūnaṃ accayena dhātiṃ nissāya jīvati. |
Of them, one was born into a destitute family and, after the death of her parents, lived depending on a nurse. |
attabhāvo panassā samiddho, kesā aññāhi ativiya dīghā. |
But her personal beauty was rich, and her hair was much longer than others'. |
tasmiṃyeva nigame aññā issaraseṭṭhikulassa dhītā nikkesikā. |
In that same town, another daughter of a wealthy merchant family was hairless. |
sā tato pubbe tassā samīpaṃ pesetvā “sataṃ vā sahassaṃ vā dassāmī”ti vatvāpi kese āharāpetuṃ nāsakkhi. |
She had previously sent to her, saying, "I will give a hundred or a thousand," but was unable to have the hair brought. |
♦ tasmiṃ pana divase sā seṭṭhidhītā mahākaccānattheraṃ sattahi bhikkhūhi parivutaṃ tucchapattaṃ āgacchantaṃ disvā “ayaṃ suvaṇṇavaṇṇo eko brahmabandhubhikkhu yathādhoteneva pattena āgacchati, mayhañca aññaṃ dhanaṃ natthi. |
♦ But on that day, that merchant's daughter saw the Elder Mahākaccāna coming with seven monks, with an empty bowl, and thought, "This golden-colored monk, of the brahmin caste, is coming with a bowl as if just washed, and I have no other wealth. |
asukaseṭṭhidhītā pana imesaṃ kesānaṃ atthāya pesesi. |
But the merchant's daughter so-and-so sent for this hair. |
idāni ito laddhauppādena sakkā therassa deyyadhammaṃ dātun”ti dhātiṃ pesetvā there nimantetvā antogehe nisīdāpesi. |
Now, with the proceeds from this, it is possible to give a gift to the elder." She sent the nurse, invited the elders, and had them seated inside the house. |
therānaṃ nisinnakāle gabbhaṃ pavisitvā dhātiyā attano kese kappāpetvā, “amma, ime kese asukāya nāma seṭṭhidhītāya datvā yaṃ sā deti, taṃ āhara, ayyānaṃ piṇḍapātaṃ dassāmā”ti. |
While the elders were seated, she entered the inner chamber, had her hair cut by the nurse, and said, "Mother, give this hair to the merchant's daughter so-and-so, and whatever she gives, bring it. We will give alms-food to the sirs." |
dhāti piṭṭhihatthena assūni puñchitvā ekena hatthena hadayamaṃsaṃ sandhāretvā therānaṃ santike paṭicchādetvā te kese ādāya tassā seṭṭhidhītāya santikaṃ gatā. |
The nurse, wiping her tears with the back of her hand and holding her heart's flesh with one hand, covered it in the presence of the elders, took that hair, and went to that merchant's daughter. |
♦ paṇiyaṃ nāma sāravantampi sayaṃ upanītaṃ gāravaṃ na janeti, tasmā sā seṭṭhidhītā cintesi — “ahaṃ pubbe bahunāpi dhanena ime kese āharāpetuṃ nāsakkhiṃ, idāni pana chinnakālato paṭṭhāya na yathāmūlameva labhissatī”ti . |
♦ A valuable commodity, when brought by oneself, does not generate respect. Therefore, that merchant's daughter thought: "Previously, I could not have this hair brought even with much wealth. But now, from the time it has been cut, she will not get its original value." |
dhātiṃ āha — “ahaṃ pubbe tava sāminiṃ bahunāpi dhanena kese āharāpetuṃ nāsakkhiṃ, yattha katthaci vinipātā pana nijjīvakesā nāma aṭṭha kahāpaṇe agghantī”ti aṭṭheva kahāpaṇe adāsi. |
She said to the nurse: "Previously, I could not have your mistress's hair brought even with much wealth. But lifeless hair, from wherever it may be, is worth eight kahāpaṇas," and she gave only eight kahāpaṇas. |
dhāti kahāpaṇe āharitvā seṭṭhidhītāya adāsi. |
The nurse brought the kahāpaṇas and gave them to the merchant's daughter. |
seṭṭhidhītā ekekaṃ piṇḍapātaṃ ekekakahāpaṇagghanakaṃ katvā therānaṃ dāpesi. |
The merchant's daughter had alms-food given to the elders, each portion worth one kahāpaṇa. |
thero āvajjitvā seṭṭhidhītāya upanissayaṃ disvā “kahaṃ seṭṭhidhītā”ti pucchi. |
The elder, reflecting and seeing the supporting condition of the merchant's daughter, asked, "Where is the merchant's daughter?" |
gabbhe, ayyāti. |
"In the inner chamber, sir." |
pakkosatha nanti. |
"Call her." |
sā ca theresu gāravena ekavacaneneva āgantvā there vanditvā balavasaddhaṃ uppādesi. |
And she, out of respect for the elders, came with just a single word of invitation, paid homage to the elders, and produced strong faith. |
sukhette patiṭṭhitapiṇḍapāto diṭṭheva dhamme vipākaṃ detīti saha therānaṃ vandanena kesā pakatibhāveyeva aṭṭhaṃsu. |
Alms-food established in a good field gives its fruit in this very life. As soon as she paid homage to the elders, her hair stood in its natural state. |
therāpi taṃ piṇḍapātaṃ gahetvā passantiyāyeva seṭṭhidhītāya vehāsaṃ abbhuggantvā kañcanavanuyyāne otariṃsu. |
The elders also, taking that alms-food, in full view of the merchant's daughter, rose into the air and descended in the Kañcanavana park. |
♦ uyyānapālo theraṃ disvā rañño santikaṃ gantvā “deva, me ayyo purohito kaccāno pabbajitvā uyyānamāgato”ti āha. |
♦ The park-keeper, seeing the elder, went to the king and said, "O king, my master, the royal chaplain Kaccāna, has gone forth and has come to the park." |
rājā caṇḍapajjoto uyyānaṃ gantvā katabhattakiccaṃ theraṃ pañcapatiṭṭhitena vanditvā ekamantaṃ nisinno “kahaṃ, bhante, bhagavā”ti pucchi. |
King Caṇḍapajjota went to the park and, paying homage with the five-point prostration to the elder who had finished his meal, sat to one side and asked, "Where, venerable sir, is the Blessed One?" |
satthā sayaṃ anāgantvā maṃ pesesi mahārājāti. |
"The Teacher, not coming himself, sent me, great king." |
kahaṃ, bhante, ajja bhikkhaṃ alatthāti? |
"Where, venerable sir, did you get alms today?" |
thero rañño pucchāsabhāgena sabbaṃ seṭṭhidhītāya kataṃ dukkaraṃ ārocesi. |
The elder, in accordance with the king's question, told him all the difficult deed done by the merchant's daughter. |
rājā therassa vasanaṭṭhānaṃ paṭiyādetvā theraṃ nimantetvā nivesanaṃ gantvā seṭṭhidhītaraṃ āṇāpetvā aggamahesiṭṭhāne ṭhapesi. |
The king had a dwelling place prepared for the elder, invited the elder, and going to his residence, had the merchant's daughter summoned and established her in the position of chief queen. |
imissā itthiyā diṭṭhadhammikova yasapaṭilābho ahosi. |
For this woman, the attainment of honor was in this very life. |
♦ tato paṭṭhāya rājā therassa mahāsakkāraṃ karoti. |
♦ From then on, the king paid great honor to the elder. |
therassa dhammakathāya pasīditvā mahājano therassa santike pabbaji. |
Pleased by the elder's Dhamma talk, a great number of people went forth under the elder. |
tato paṭṭhāya sakalanagaraṃ ekakāsāvapajjotaṃ isivātapaṭivātaṃ ahosi. |
From then on, the entire city was a single blaze of saffron robes, fragrant with the breeze of ascetics. |
sāpi devī gabbhaṃ labhitvā dasamāsaccayena puttaṃ vijāyi. |
That queen also conceived and, after ten months, gave birth to a son. |
tassa nāmaggahaṇadivase gopālakumāroti mātāmahaseṭṭhino nāmaṃ akaṃsu. |
On his naming day, they gave him the name Gopālakumāra, the name of his maternal grandfather, the merchant. |
sā puttassa nāmavasena gopālamātā nāma devī jātā. |
She, by her son's name, became known as Queen Gopālamātā. |
sā devī there ativiya pasīditvā rājānaṃ sampaṭicchāpetvā kañcanavanuyyāne therassa vihāraṃ kāresi. |
That queen, being exceedingly pleased with the elder, and having obtained the king's consent, had a monastery built for the elder in the Kañcanavana park. |
thero ujjeninagaraṃ pasādetvā puna satthu santikaṃ gato. |
The elder, having inspired faith in the city of Ujjenī, went back to the Teacher. |
atha satthā aparabhāge jetavane viharanto madhupiṇḍikasuttaṃ kaccānapeyyālaṃ pārāyanasuttanti ime tayo suttante aṭṭhuppattiṃ katvā theraṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, while dwelling in Jetavana, making the Madhupiṇḍika-sutta, the Kaccāna-peyyāla, and the Pārāyana-sutta—these three suttas—the occasion, placed the elder in the foremost position among those who analyze in detail the meaning of what is spoken in brief. |
♦ paṭhamavaggavaṇṇanā. |
♦ Commentary on the First Chapter. |
♦ (14) 2. dutiyaetadaggavaggo |
♦ (14) 2. The Second Chapter on the Foremost |
♦ cūḷapanthakattheravatthu |
♦ The Story of the Elder Cūḷapanthaka |
♦ 198-200. dutiyassa paṭhame manomayanti manena nibbattitaṃ. |
♦ 198-200. In the first of the second chapter, "mind-made" means created by the mind. |
“manomayena kāyena, iddhiyā upasaṅkamī”ti vuttaṭṭhānasmiñhi manena katakāyo manomayakāyo nāma jāto. |
For in the place where it is said, "With a mind-made body, he approached by psychic power," a body made by the mind has become a mind-made body. |
“aññataraṃ manomayaṃ kāyaṃ upapajjatī”ti vuttaṭṭhāne manena nibbattitakāyo manomayakāyo nāma jāto. |
In the place where it is said, "He attains a certain mind-made body," a body created by the mind has become a mind-made body. |
ayamidha adhippeto. |
This is what is intended here. |
tattha aññe bhikkhū manomayaṃ kāyaṃ nibbattentā tayo vā cattāro vā nibbattenti, na bahuke. |
Therein, other monks, when creating a mind-made body, create three or four, not many. |
ekasadiseyeva ca katvā nibbattenti ekavidhameva kammaṃ kurumāne. |
And they create them all alike, performing the same kind of action. |
cūḷapanthakatthero pana ekāvajjanena samaṇasahassaṃ māpesi. |
But the Elder Cūḷapanthaka, with a single reflection, created a thousand ascetics. |
dvepi ca jane na ekasadise akāsi na ekavidhaṃ kammaṃ kurumāne. |
And he did not make even two people alike, nor performing the same kind of action. |
tasmā manomayaṃ kāyaṃ abhinimminantānaṃ aggo nāma jāto. |
Therefore he became the foremost among those who create a mind-made body. |
♦ cetovivaṭṭakusalānampi cūḷapanthakova aggo, saññāvivaṭṭakusalānaṃ pana mahāpanthakatthero aggoti vutto. |
♦ Among those skilled in the liberation of mind, Cūḷapanthaka was also the foremost, but among those skilled in the liberation of perception, the Elder Mahāpanthaka is said to be the foremost. |
tattha cūḷapanthakatthero catunnaṃ rūpāvacarajjhānānaṃ lābhitāya “cetovivaṭṭakusalo”ti vutto, mahāpanthakatthero catunnaṃ arūpāvacarajjhānānaṃ lābhitāya “saññāvivaṭṭakusalo”ti vutto. |
Therein, the Elder Cūḷapanthaka, because of his attainment of the four form-sphere jhānas, is called "skilled in the liberation of mind"; the Elder Mahāpanthaka, because of his attainment of the four formless-sphere jhānas, is called "skilled in the liberation of perception." |
cūḷapanthako ca samādhikusalatāya cetovivaṭṭakusalo nāma, mahāpanthako vipassanākusalatāya saññāvivaṭṭakusalo nāma. |
And Cūḷapanthaka, because of his skill in concentration, is called skilled in the liberation of mind; Mahāpanthaka, because of his skill in insight, is called skilled in the liberation of perception. |
eko cettha samādhilakkhaṇe cheko, eko vipassanālakkhaṇe. |
One of them is skilled in the characteristic of concentration, the other in the characteristic of insight. |
tathā eko samādhigāḷho, eko vipassanāgāḷho. |
Thus, one is steeped in concentration, the other is steeped in insight. |
eko cettha aṅgasaṃkhitte cheko, eko ārammaṇasaṃkhitte. |
One of them is skilled in the concise analysis of factors, the other in the concise analysis of objects. |
tathā eko aṅgavavatthāne cheko, eko ārammaṇavavatthāneti evamettha yojanā kātabbā. |
Thus, one is skilled in the determination of factors, the other in the determination of objects; in this way, the application should be made here. |
♦ apica cūḷapanthakatthero rūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti cetovivaṭṭakusalo, mahāpanthako arūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti saññāvivaṭṭakusalo. |
♦ Moreover, the Elder Cūḷapanthaka, having attained the form-sphere jhānas and having arisen from the jhānic factors, attained Arahantship, thus he is skilled in the liberation of mind. Mahāpanthaka, having attained the formless-sphere jhānas and having arisen from the jhānic factors, attained Arahantship, thus he is skilled in the liberation of perception. |
ubhopi panthe jātattā panthakā nāma jātā. |
Both, having been born on the road (panthe), became known as Panthaka. |
tesaṃ paṭhamajāto mahāpanthako nāma, pacchājāto cūḷapanthako nāma. |
Of them, the first-born was named Mahāpanthaka, and the later-born was named Cūḷapanthaka. |
♦ imesaṃ pana ubhinnampi pañhakamme ayamanupubbikathā — atīte kira padumuttarabuddhakāle haṃsavatīnagaravāsino dve bhātikā kuṭumbikā saddhā pasannā nibaddhaṃ satthu santikaṃ gantvā dhammaṃ suṇanti. |
♦ Concerning both of them, in the set of questions, this is the sequential story: In the past, it is said, at the time of the Buddha Padumuttara, two householder brothers, residents of the city of Haṃsavatī, being faithful and serene, would regularly go to the Teacher's presence and listen to the Dhamma. |
tesu ekadivasaṃ kaniṭṭho satthāraṃ dvīhaṅgehi samannāgataṃ ekaṃ bhikkhuṃ “mama sāsane manomayaṃ kāyaṃ abhinimminantānaṃ cetovivaṭṭakusalānañca ayaṃ bhikkhu aggo”ti etadaggaṭṭhāne ṭhapentaṃ disvā cintesi — “mahā vatāyaṃ bhikkhu eko hutvā dve aṅgāni paripūretvā carati, mayāpi anāgate ekassa buddhassa sāsane aṅgadvayapūrakena hutvā vicarituṃ vaṭṭatī”ti. |
Of them, one day the younger one saw the Teacher place a certain monk, endowed with two qualities, in the foremost position, saying, "In my dispensation, this monk is the foremost of those who create a mind-made body and of those skilled in the liberation of mind," and he thought: "Oh, what a great monk this is, who, being one, fulfills two qualities. I too should, in the future, in the dispensation of a Buddha, live, having fulfilled two qualities." |
so purimanayeneva satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā evamāha — “yaṃ, bhante, bhikkhuṃ tumhe ito sattadivasamatthake manomayaṅgena ca cetovivaṭṭakusalaṅgena ca ‘ayaṃ mama sāsane aggo’ti etadagge ṭhapayittha, ahampi imassa adhikārakammassa phalena so bhikkhu viya aṅgadvayapūrako bhaveyyan”ti patthanaṃ akāsi. |
He, in the former manner, invited the Teacher, gave a great offering for seven days, and said this: "The monk, venerable sir, whom you, seven days ago, placed in the foremost position with the quality of the mind-made body and the quality of being skilled in the liberation of mind, saying, 'This one is the foremost in my dispensation,' I too, by the fruit of this meritorious deed, may I, like that monk, be a fulfiller of two qualities," he made this aspiration. |
♦ satthā anāgataṃ oloketvā anantarāyenassa patthanāya samijjhanabhāvaṃ disvā “anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, so taṃ imasmiṃ ṭhānadvaye ṭhapessatī”ti byākaritvā anumodanaṃ katvā pakkāmi. |
♦ The Teacher, looking into the future and seeing that his aspiration would be fulfilled without obstacle, said, "In the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and he will place you in this twofold position," he predicted, gave the blessing, and departed. |
bhātāpissa ekadivasaṃ satthāraṃ saññāvivaṭṭakusalaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapentaṃ disvā tatheva adhikāraṃ katvā patthanaṃ akāsi, satthāpi taṃ byākāsi. |
His brother also, one day, seeing the Teacher place a monk skilled in the liberation of perception in the foremost position, made a meritorious deed in the same way and made the aspiration, and the Teacher also predicted it for him. |
♦ te ubhopi janā satthari dharamāne kusalakammaṃ karitvā satthu parinibbutakāle sarīracetiye suvaṇṇapūjaṃ katvā tato cutā devaloke nibbattā. |
♦ Both of them, while the Teacher was alive, performed wholesome deeds, and at the time of the Teacher's final passing, they made an offering of gold at the body-relic stupa, and passing away from there, they were reborn in the deva world. |
tesaṃ devamanussesu saṃsarantānaṃyeva kappasatasahassaṃ atikkantaṃ. |
As they were wandering among gods and humans, a hundred thousand eons passed. |
tattha mahāpanthakassa antarā katakalyāṇakammaṃ na kathiyati, cūḷapanthako pana kassapabhagavato sāsane pabbajitvā vīsati vassasahassāni odātakasiṇakammaṃ katvā devapure nibbatti. |
Therein, the intermediate wholesome deed done by Mahāpanthaka is not told, but Cūḷapanthaka, having gone forth in the dispensation of the Blessed Kassapa, and having practiced the white-kasiṇa meditation for twenty thousand years, was reborn in a deva city. |
atha amhākaṃ satthā abhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ upanissāya veḷuvanamahāvihāre paṭivasati. |
Then our Teacher, having attained supreme enlightenment and having set in motion the excellent wheel of Dhamma, was residing near Rājagaha in the Veḷuvana monastery. |
♦ imasmiṃ ṭhāne ṭhatvā imesaṃ dvinnaṃ nibbattiṃ kathetuṃ vaṭṭati. |
♦ Standing at this point, it is proper to tell of the birth of these two. |
rājagahe kira dhanaseṭṭhikulassa dhītā attano dāseneva saddhiṃ santhavaṃ katvā “aññepi me imaṃ kammaṃ jāneyyun”ti cintetvā evamāha — “amhehi imasmiṃ ṭhāne vasituṃ na sakkā, sace me mātāpitaro imaṃ dosaṃ jānissanti, khaṇḍākhaṇḍaṃ karissanti, videsaṃ gantvā vasissāmā”ti hatthasāraṃ gahetvā aggadvārena nikkhamitvā “yattha vā tattha vā aññehi ajānanaṭṭhānaṃ gantvā vasissāmā”ti ubhopi agamaṃsu. |
It is said that in Rājagaha, the daughter of a wealthy merchant family had an affair with her own slave, and thinking, "Others might find out about this deed of mine," she said this: "It is not possible for us to live in this place. If my parents find out about this fault, they will cut me to pieces. Let us go to a foreign country and live." Taking what they could carry, they left by the main gate and, thinking, "We will go wherever, to a place unknown to others, and live," they both went. |
♦ tesaṃ ekasmiṃ ṭhāne vasantānaṃ saṃvāsamanvāya tassā kucchiyaṃ gabbho patiṭṭhāsi. |
♦ While they were living in one place, through their cohabitation, a fetus was established in her womb. |
sā gabbhassa paripākaṃ āgamma sāmikena saddhiṃ mantesi — “gabbho me paripākaṃ gato, ñātimittādivirahite ṭhāne gabbhavuṭṭhānaṃ nāma ubhinnampi amhākaṃ dukkhameva, kulagehameva gacchāmā”ti. |
When her pregnancy reached its term, she consulted with her husband, saying: "My pregnancy has reached its term. To give birth in a place devoid of kinsmen and friends is suffering for both of us. Let us go to my family home." |
so “ajja gacchāma, sve gacchāmā”ti divase atikkamāpesi. |
He, saying, "We will go today, we will go tomorrow," let the days pass. |
sā cintesi — “ayaṃ bālo attano dosamahantāya gantuṃ na ussahati, mātāpitaro ca nāma ekantahitā, ayaṃ gacchatu vā mā vā, mayā gantuṃ vaṭṭatī”ti. |
She thought: "This fool, because of the greatness of his own fault, does not dare to go. But parents are exclusively beneficial. Whether he goes or not, it is proper for me to go." |
tasmiṃ gehā nikkhante sā gehe parikkhāraṃ paṭisāmetvā attano kulagharaṃ gatabhāvaṃ anantaragehavāsīnaṃ ārocetvā maggaṃ paṭipajji. |
When he had left the house, she arranged the things in the house, informed the residents of the neighboring house of her departure to her family home, and set out on the road. |
♦ atha so puriso gharaṃ āgato taṃ adisvā paṭivissake pucchitvā “kulagharaṃ gatā”ti sutvā vegena anubandhitvā antarāmagge sampāpuṇi. |
♦ Then that man, returning home and not seeing her, asked the neighbors and, hearing, "She has gone to her family home," he followed her quickly and caught up with her on the road. |
tassāpi tattheva gabbhavuṭṭhānaṃ ahosi. |
And right there, she gave birth. |
so “kiṃ idaṃ bhadde”ti pucchi. |
He asked, "What is this, my dear?" |
sāmi eko putto jātoti. |
"Master, a son has been born." |
idāni kiṃ karissāmāti? |
"What shall we do now?" |
yassa atthāya mayaṃ kulagharaṃ gacchāma, taṃ kammaṃ antarāva nipphannaṃ, tattha gantvā kiṃ karissāma, nivattāmāti dvepi ekacittā hutvā nivattiṃsu. |
"The purpose for which we were going to my family home has been accomplished on the way. What will we do by going there? Let us turn back," they both thought, and returned. |
tassa dārakassa ca panthe jātattā panthakoti nāmaṃ akaṃsu. |
And because the child was born on the road (panthe), they gave him the name Panthaka. |
tassā nacirasseva aparopi gabbho patiṭṭhahi. |
Not long after, another fetus was established in her. |
sabbaṃ purimanayeneva vitthāretabbaṃ. |
All of it should be detailed in the former manner. |
tassapi dārakassa panthe jātattā paṭhamajātassa mahāpanthakoti nāmaṃ katvā pacchājātassa cūḷapanthakoti nāmaṃ akaṃsu. |
And because that child was also born on the road, they named the first-born Mahāpanthaka ("Great Panthaka") and the later-born Cūḷapanthaka ("Little Panthaka"). |
♦ te dvepi dārake gahetvā attano vasanaṭṭhānameva gatā. |
♦ Taking the two children, they went back to their own dwelling place. |
tesaṃ tattha vasantānaṃ ayaṃ mahāpanthakadārako aññe dārakajane “cūḷapitā mahāpitā ayyako ayyikā”ti vadante sutvā mātaraṃ paṭipucchi — “amma, aññe dārakā kathenti ‘ayyako ayyikā’ti, kiṃ amhākaṃ ñātakā natthī”ti? |
While they were living there, this Mahāpanthaka child, hearing other children saying, "younger paternal uncle, elder paternal uncle, grandfather, grandmother," asked his mother back: "Mother, other children say, 'grandfather, grandmother,' do we have no kinsmen?" |
āma, tāta, tumhākaṃ ettha ñātakā natthi, rājagahanagare pana vo dhanaseṭṭhi nāma ayyako, tattha tumhākaṃ bahū ñātakāti. |
"Yes, son, you have no kinsmen here. But in the city of Rājagaha, the wealthy merchant is your grandfather; you have many kinsmen there." |
kasmā tattha na gacchatha ammāti? |
"Why do you not go there, mother?" |
sā attano agamanakāraṇaṃ puttassa akathetvā puttesu punappunaṃ kathentesu sāmikamāha — “ime dārakā ativiya maṃ kilamenti, kiṃ no mātāpitaro disvā maṃsaṃ khādissanti, ehi dārakānaṃ ayyakakulaṃ dassemā”ti. |
She, not telling her son the reason for their not going, and as the sons kept asking again and again, said to her husband: "These children are tormenting me greatly. Will my parents, upon seeing me, eat my flesh? Come, let us show the children their grandfather's family." |
ahaṃ sammukhā bhavituṃ na sakkhissāmi, taṃ pana nayissāmīti. |
"I will not be able to face them, but I will take you." |
“sādhu sāmi, yena kenaci upāyena dārakānaṃ ayyakakulameva daṭṭhuṃ vaṭṭatī”ti dvepi janā dārake ādāya anupubbena rājagahaṃ patvā nagaradvāre ekissā sālāya nivāsaṃ katvā dārakamātā dve dārake gahetvā āgatabhāvaṃ mātāpitūnaṃ ārocāpesi. |
"Good, master. By some means or other, it is proper for the children to see their grandfather's family." Both of them, taking the children, came in due course to Rājagaha and took up residence in a certain hall at the city gate. The children's mother had her parents informed of her arrival with the two children. |
♦ te taṃ sāsanaṃ sutvā saṃsāre saṃsarantānaṃ na putto na dhītā nāma natthi, te amhākaṃ mahāparādhikā, na sakkā tehi amhākaṃ cakkhupathe ṭhātuṃ. |
♦ They, hearing that message, thought, "Wandering in saṃsāra, there is no one who is not a son or a daughter. They have committed a great offense against us; it is not possible for them to stand in our sight. |
ettakaṃ pana dhanaṃ gahetvā dvepi janā phāsukaṭṭhānaṃ gantvā jīvantu, dārake pana idha pesentūti. |
But let both of them take this much wealth and go to a comfortable place and live. But let them send the children here." |
seṭṭhidhītā mātāpitūhi pesitaṃ dhanaṃ gahetvā dārake āgatadūtānaṃ hattheyeva datvā pesesi . |
The merchant's daughter took the wealth sent by her parents and sent the children by the hand of the messengers who had come. |
dārakā ayyakakule vaḍḍhanti. |
The children grew up in their grandfather's family. |
tesu cūḷapanthako atidaharo, mahāpanthako pana ayyakena saddhiṃ dasabalassa dhammakathaṃ sotuṃ gacchati. |
Of them, Cūḷapanthaka was very young, but Mahāpanthaka would go with his grandfather to listen to the Ten-Powered One's Dhamma talk. |
tassa niccaṃ satthu sammukhe dhammaṃ suṇantassa pabbajjāya cittaṃ nami. |
As he was constantly listening to the Dhamma in the Teacher's presence, his mind inclined to the going-forth. |
so ayyakaṃ āha — “sace tumhe anujāneyyātha, ahaṃ pabbajjeyyan”ti. |
He said to his grandfather: "If you would allow me, I would go forth." |
“kiṃ vadesi, tāta, mayhaṃ sakalalokassapi pabbajjato taveva pabbajjā bhaddikā. |
"What are you saying, son? The going-forth of you alone is better than the going-forth of the whole world to me. |
sace sakkosi, pabbaja, tātā”ti sampaṭicchitvā satthu santikaṃ gato. |
If you are able, go forth, son," he consented and went to the Teacher. |
satthā “kiṃ, mahāseṭṭhi, dārako te laddho”ti? |
The Teacher said, "What, great merchant, have you got your child?" |
“āma, bhante, ayaṃ dārako mayhaṃ nattā, tumhākaṃ santike pabbajāmīti vadatī”ti āha. |
"Yes, venerable sir, this child is my grandson. He says he will go forth in your presence." |
♦ satthā aññataraṃ piṇḍacārikaṃ “imaṃ dārakaṃ pabbājehī”ti āṇāpesi. |
♦ The Teacher ordered a certain alms-wanderer, "Ordain this child." |
thero tassa tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājesi. |
The elder, having taught him the meditation on the five parts of the body, ordained him. |
so bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampadaṃ labhi. |
He learned much of the Buddha's word and, when he was of full age, he received the higher ordination. |
upasampanno hutvā yonisomanasikāre kammaṃ karonto catunnaṃ arūpāvacarajjhānānaṃ lābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pāpuṇi. |
Having been ordained, and working on wise attention, he became an obtainer of the four formless-sphere jhānas and, having arisen from the jhānic factors, he attained Arahantship. |
iti so saññāvivaṭṭakusalānaṃ aggo jāto. |
Thus he became the foremost of those skilled in the liberation of perception. |
so jhānasukhena phalasukhena vītināmento cintesi — “sakkā nu kho imaṃ sukhaṃ cūḷapanthakassa dātun”ti. |
He, spending his time in the bliss of jhāna and the bliss of the fruit, thought: "Is it possible to give this happiness to Cūḷapanthaka?" |
tato ayyakaseṭṭhissa santikaṃ gantvā “mahāseṭṭhi sace tumhe sampaṭicchatha, ahaṃ cūḷapanthakaṃ pabbājeyyan”ti āha. |
Then, going to the merchant, his grandfather, he said, "Great merchant, if you consent, I will ordain Cūḷapanthaka." |
pabbājetha, bhanteti . |
"Ordain him, venerable sir." |
thero cūḷapanthakadārakaṃ pabbājetvā dasasu sīlesu patiṭṭhāpesi. |
The elder ordained the child Cūḷapanthaka and established him in the ten precepts. |
cūḷapanthakasāmaṇero bhātikassa santike. |
The novice Cūḷapanthaka was with his brother. |
♦ “padumaṃ yathā kokanadaṃ sugandhaṃ, |
♦ “As the kokanada lotus, fragrant, |
♦ pāto siyā phullamavītagandhaṃ. |
♦ might be in the morning, blossomed and with its fragrance unspent. |
♦ aṅgīrasaṃ passa virocamānaṃ, |
♦ See the Angirasa, shining, |
♦ tapantamādiccamivantalikkhe”ti. |
♦ blazing like the sun in the sky.” |
— |
— |
♦ imaṃ gāthaṃ gaṇhāti. |
♦ he learned this verse. |
gahitagahitapadaṃ uparūparipadaṃ gaṇhantassa nassati. |
As he was learning the line after the one he had just learned, the previous line would be lost. |
tassa imaṃ gāthaṃ gahetuṃ vāyamantasseva cattāro māsā atikkantā. |
As he was trying to learn this verse, four months passed. |
atha naṃ mahāpanthako āha — “cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekagāthampi gahetuṃ na sakkosi, pabbajitakiccaṃ pana tvaṃ kathaṃ matthakaṃ pāpessasi, nikkhama ito”ti. |
Then Mahāpanthaka said to him: "Cūḷapanthaka, you are incapable in this dispensation. In four months, you cannot learn a single verse. How then will you bring the task of the ordained life to its culmination? Get out of here." |
so therena paṇāmito vihārapaccante rodamāno aṭṭhāsi. |
He, being dismissed by the elder, stood at the edge of the monastery, weeping. |
♦ tena samayena satthā rājagahaṃ upanissāya jīvakambavane viharati. |
♦ At that time, the Teacher was residing near Rājagaha in Jīvaka's mango grove. |
tasmiṃ samaye jīvako purisaṃ pesesi “pañcahi bhikkhusatehi saddhiṃ satthāraṃ nimantehī”ti. |
At that time, Jīvaka sent a man, saying, "Invite the Teacher with five hundred monks." |
tena kho pana samayena mahāpanthako bhattuddesako hoti. |
And at that time, Mahāpanthaka was the meal-assigner. |
so “pañcannaṃ bhikkhusatānaṃ bhikkhaṃ sampaṭicchatha, bhante”ti vutto “cūḷapanthakaṃ ṭhapetvā sesānaṃ sampaṭicchāmī”ti āha. |
When told, "Venerable sir, accept the alms for five hundred monks," he said, "I accept for all except Cūḷapanthaka." |
cūḷapanthako taṃ kathaṃ sutvā bhiyyosomattāya domanassappatto ahosi. |
Cūḷapanthaka, hearing that talk, became even more dejected. |
satthā cūḷapanthakassa khedaṃ disvā “cūḷapanthako mayi gate bujjhissatī”ti gantvā avidūre ṭhāne attānaṃ dassetvā “kiṃ tvaṃ, panthaka, rodasī”ti āha. |
The Teacher, seeing Cūḷapanthaka's distress, thinking, "Cūḷapanthaka will understand when I am gone," went and, showing himself in a place not far away, said, "Why are you weeping, Panthaka?" |
bhātā maṃ, bhante, paṇāmetīti. |
"My brother has dismissed me, venerable sir." |
panthaka, tuyhaṃ bhātikassa parapuggalānaṃ āsayānusayañāṇaṃ natthi, tvaṃ buddhaveneyyapuggalo nāmāti iddhiyā abhisaṅkharitvā suddhaṃ coḷakhaṇḍaṃ adāsi “imaṃ gahetvā ‘rajoharaṇaṃ rajoharaṇan’ti vatvā bhāvehi panthakā”ti. |
"Panthaka, your brother does not have the knowledge of the disposition and inclination of other individuals. You are a person to be trained by a Buddha." By psychic power, he created a clean piece of cloth and gave it, saying, "Take this and, saying, 'removing dust, removing dust,' cultivate it, Panthaka." |
♦ so satthārā dinnaṃ coḷakhaṇḍaṃ “rajoharaṇaṃ rajoharaṇan”ti hatthena parimajjanto nisīdi. |
♦ He sat down, rubbing the piece of cloth given by the Teacher with his hand, saying, "removing dust, removing dust." |
tassa parimajjantassa lomāni kiliṭṭhadhātukāni jātāni. |
As he was rubbing it, the hairs became a soiled substance. |
puna parimajjantassa ukkhaliparipuñchanasadisaṃ jātaṃ. |
As he rubbed it again, it became like the rubbing of a grinding stone. |
so ñāṇaparipākaṃ āgamma tattha khayavayaṃ paṭṭhapetvā cintesi — “idaṃ coḷakhaṇḍaṃ pakatiyā paṇḍaraṃ parisuddhaṃ, upādinnakasarīraṃ nissāya kiliṭṭhaṃ jātaṃ, idaṃ cittampi evaṃgatikamevā”ti. |
He, as his knowledge reached maturity, established the perception of decay and destruction in it and thought: "This piece of cloth was originally white and pure. Depending on this composite body, it has become soiled. This mind also is of the same nature." |
samādhiṃ bhāvetvā cattāri rūpāvacarajjhānāni pādakāni katvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
Having cultivated concentration and making the four form-sphere jhānas the basis, he attained Arahantship together with the analytical knowledges. |
so manomayajjhānalābhī hutvā eko hutvā bahudhā, bahudhā hutvā eko bhavituṃ samattho ahosi. |
He, being an obtainer of the mind-made jhānas, was able to be one and become many, and having become many, to be one. |
arahattamaggeneva cassa tepiṭakañca cha abhiññā ca āgamiṃsu. |
And with the path of Arahantship, the Tipiṭaka and the six supernormal powers came to him. |
♦ punadivase satthā ekūnehi pañcahi bhikkhusatehi saddhiṃ gantvā jīvakassa nivesane nisīdi. |
♦ On the next day, the Teacher went with four hundred and ninety-nine monks and sat in Jīvaka's residence. |
cūḷapanthako pana attano bhikkhāya asampaṭicchitattāyeva na gato. |
But Cūḷapanthaka, because his alms had not been accepted, did not go. |
jīvako yāguṃ dātuṃ ārabhi, satthā hatthena pattaṃ pidahi. |
Jīvaka started to serve the gruel, but the Teacher covered his bowl with his hand. |
kasmā, bhante, na gaṇhathāti? |
"Why, venerable sir, do you not accept it?" |
vihāre eko bhikkhu atthi jīvakāti . |
"There is a monk in the monastery, Jīvaka." |
so purisaṃ pahiṇi “gaccha, bhaṇe, vihāre nisinnaṃ ayyaṃ gahetvā ehī”ti. |
He sent a man, saying, "Go, friend, bring the venerable one who is sitting in the monastery." |
cūḷapanthakattheropi tassa purisassa pure āgamanāyeva bhikkhusahassaṃ nimminitvā ekampi ekena asadisaṃ, ekassapi ca cīvaravicāraṇādisamaṇakammaṃ aññena asadisaṃ akāsi. |
But the Elder Cūḷapanthaka, even before that man's arrival, had created a thousand monks, not making even one like another, and not making the ascetic's duties, such as the arrangement of the robes, of even one similar to another. |
so puriso vihāre bhikkhūnaṃ bahubhāvaṃ disvā gantvā jīvakassa kathesi — “bhante, imasmiṃ vihāre bhikkhusaṅgho bahutaro, tato pakkositabbaṃ bhadantaṃ na jānāmī”ti. |
That man, seeing the large number of monks in the monastery, went and told Jīvaka: "Venerable sir, the community of monks in this monastery is much larger; I do not know which venerable one to call from there." |
jīvako satthāraṃ paṭipucchi — “konāmo, bhante, vihāre nisinnabhikkhū”ti? |
Jīvaka asked the Teacher back: "What is the name, venerable sir, of the monk sitting in the monastery?" |
cūḷapanthako nāma jīvakāti. |
"His name is Cūḷapanthaka, Jīvaka." |
gaccha bho “cūḷapanthako nāma kataro”ti pucchitvā ānehīti. |
"Go, friend, ask, 'Which one is named Cūḷapanthaka?' and bring him." |
so vihāraṃ gantvā “cūḷapanthako nāma, bhante, kataro”ti pucchi. |
He went to the monastery and asked, "Venerable sir, which one is named Cūḷapanthaka?" |
“ahaṃ cūḷapanthako ahaṃ cūḷapanthako”ti bhikkhusahassampi kathesi. |
"I am Cūḷapanthaka, I am Cūḷapanthaka," said the thousand monks. |
so punāgantvā jīvakassa kathesi “sahassamattā bhikkhū sabbepi ‘ahaṃ cūḷapanthako ahaṃ cūḷapanthako’ti kathenti, ahaṃ ‘asuko nāma pakkositabbo’ti na jānāmī”ti. |
He returned again and told Jīvaka, "A thousand monks all say, 'I am Cūḷapanthaka, I am Cūḷapanthaka.' I do not know which one is to be called." |
jīvakopi paṭividdhasaccatāya “iddhimā bhikkhū”ti nayato ñatvā “paṭhamaṃ kathanabhikkhumeva ‘tumhe satthā pakkosatī’ti vatvā cīvarakaṇṇe gaṇha tātā”ti āha. |
Jīvaka also, because he had penetrated the truth, knew by inference, "The monks have psychic power," and said, "To the very first monk who speaks, say, 'The Teacher is calling you,' and take hold of the corner of his robe, son." |
so vihāraṃ gantvā tathā akāsi, tāvadeva sahassamattā bhikkhū antaradhāyiṃsu. |
He went to the monastery and did so. Instantly, the thousand monks vanished. |
so theraṃ gahetvā agamāsi. |
He took the elder and went. |
satthā tasmiṃ khaṇe yāguṃ gaṇhi. |
At that moment, the Teacher accepted the gruel. |
♦ dasabale bhattakiccaṃ katvā vihāraṃ gate dhammasabhāyaṃ kathā udapādi “yāva mahantā vata buddhā nāma cattāro māse ekagāthaṃ gaṇhituṃ asakkontaṃ bhikkhuṃ evaṃmahiddhikaṃ akaṃsū”ti. |
♦ After the Ten-Powered One had finished his meal and returned to the monastery, a discussion arose in the Dhamma-hall: "How great indeed are the Buddhas, who made a monk who could not learn a single verse in four months so powerful in psychic ability!" |
satthā tesaṃ bhikkhūnaṃ cittācāraṃ ñatvā gantvā paññattāsane nisajja “kiṃ vadetha, bhikkhave”ti pucchi. |
The Teacher, knowing the course of those monks' minds, went and, sitting on the prepared seat, asked, "What are you saying, monks?" |
na bhagavā aññaṃ kiñci kathema, cūḷapanthakena tumhākaṃ santikā mahālābho laddhoti tumhākaṃyeva guṇaṃ kathemāti. |
"We are not saying anything else, Blessed One; we are speaking of your virtue, saying that Cūḷapanthaka has received a great gain from you." |
anacchariyaṃ, bhikkhave, idāni mayhaṃ ovādaṃ katvā lokuttaradāyajjalābho, ayaṃ atītepi aparipakkañāṇe ṭhitassa mayhaṃ ovādaṃ katvā lokiyadāyajjaṃ labhīti. |
"It is not wonderful, monks, that now, having followed my instruction, he has obtained the supramundane inheritance. In the past also, when his knowledge was immature, having followed my instruction, he obtained the worldly inheritance." |
bhikkhū “kadā, bhante”ti āyāciṃsu. |
The monks requested, "When, venerable sir?" |
satthā tesaṃ bhikkhūnaṃ atītaṃ āharitvā dassesi. |
The Teacher brought up the past of those monks and showed it. |
♦ bhikkhave, atīte bārāṇasīnagare brahmadatto nāma rājā rajjaṃ kāresi. |
♦ Monks, in the past, in the city of Bārāṇasī, a king named Brahmadatta was ruling the kingdom. |
tasmiṃ samaye cūḷakaseṭṭhi nāma paṇḍito byatto sabbanimittāni jānāti. |
At that time, a wise, clever merchant named Cūḷakaseṭṭhi knew all the signs. |
so ekadivasaṃ rājūpaṭṭhānaṃ gacchanto antaravīthiyaṃ matamūsikaṃ disvā tasmiṃ khaṇe nakkhattaṃ samānetvā idamāha — “sakkā cakkhumatā kulaputtena imaṃ undūraṃ gahetvā dārabharaṇañca kātuṃ kammante ca payojetun”ti. |
One day, as he was going to attend on the king, he saw a dead mouse in the middle of the street and, having considered the constellation at that moment, he said this: "A clansman with eyes could take this mouse and support a wife and also set up a business." |
aññataro duggatakulaputto taṃ seṭṭhissa vacanaṃ sutvā “nāyaṃ ajānitvā kathessatī”ti mūsikaṃ gahetvā ekasmiṃ āpaṇe biḷārassatthāya datvā kākaṇikaṃ labhi. |
A certain poor clansman heard the merchant's words and, thinking, "He would not speak without knowing," he took the mouse, gave it in a certain shop for a cat, and got a kākaṇika coin. |
tāya kākaṇikāya phāṇitaṃ kiṇitvā ekena kuṭena pānīyaṃ gaṇhitvā araññato āgacchante mālākāre disvā thokaṃ thokaṃ phāṇitakhaṇḍaṃ datvā uḷuṅkena pānīyaṃ adāsi. |
With that kākaṇika, he bought molasses and, taking water in a pot, he saw garland-makers coming from the forest, gave them a little piece of molasses each, and offered them water from a ladle. |
te tassa ekekaṃ pupphamuṭṭhiṃ adaṃsu. |
They gave him a handful of flowers each. |
so tena pupphamūlena punadivasepi phāṇitañca pānīyaghaṭañca gahetvā pupphārāmameva gato. |
With that flower-money, on the next day also, he took molasses and a water-pot and went to the flower-garden. |
tassa taṃdivasaṃ mālākārā aḍḍhaocitake pupphagacche datvā agamaṃsu. |
On that day, the garland-makers gave him half-withered flower-bushes and left. |
so nacirasseva iminā upāyena aṭṭha kahāpaṇe labhi. |
Not long after, by this means, he obtained eight kahāpaṇas. |
♦ puna ekasmiṃ vātavuṭṭhidivase chaḍḍitauyyānaṃ gantvā patitadārūnaṃ rāsiṃ katvā nisinno rājakumbhakārassa santikā soḷasa kahāpaṇe labhi. |
♦ Then, on a stormy, rainy day, he went to a neglected park and, having made a pile of fallen wood, he sat down and received sixteen kahāpaṇas from the king's potter. |
so catuvīsatiyā kahāpaṇesu jātesu “atthi ayaṃ upāyo mayhan”ti nagaradvārato avidūre ṭhāne ekaṃ pānīyacāṭiṃ ṭhapetvā pañcasate tiṇahārake pānīyena upaṭṭhahi. |
When he had twenty-four kahāpaṇas, thinking, "This is a method for me," he placed a water-jar in a place not far from the city gate and served five hundred grass-carriers with water. |
te āhaṃsu — “tvaṃ, samma, amhākaṃ bahupakāro, kiṃ te karomā”ti? |
They said: "Friend, you are of great help to us. What shall we do for you?" |
sopi “mayhaṃ kicce uppanne karissathā”ti vatvā ito cito ca vicaranto thalapathakammikena ca jalapathakammikena ca saddhiṃ mittasanthavaṃ akāsi. |
He also said, "When my need arises, you shall do it," and wandering here and there, he made friends with a land-trader and a sea-trader. |
tassa thalapathakammiko “sve imaṃ nagaraṃ assavāṇijako pañca assasatāni gahetvā āgamissatī”ti ācikkhi. |
His land-trader friend told him, "Tomorrow a horse-trader will come to this city with five hundred horses." |
so tassa vacanaṃ sutvā tiṇahārakānaṃ saññaṃ datvā ekekaṃ tiṇakalāpaṃ diguṇaṃ katvā āharāpesi. |
He, hearing his words, gave a signal to the grass-carriers and had them bring a bundle of grass each, making it double. |
atha so assānaṃ nagaraṃ paviṭṭhavelāya tiṇakalāpasahassaṃ antaradvāre rāsiṃ katvā nisīdi. |
Then, at the time the horses entered the city, he made a heap of a thousand bundles of grass at the inner gate and sat down. |
assavāṇijo sakalanagare assānaṃ cāriṃ alabhitvā tassa sahassaṃ datvā taṃ tiṇaṃ gaṇhi. |
The horse-trader, not finding fodder for his horses in the whole city, gave him a thousand and took that grass. |
♦ tato katipāhaccayenassa samuddakammikasahāyako ārocesi “paṭṭanaṃ mahānāvā āgatā”ti. |
♦ Then, after a few days, his sea-trader friend informed him, "A great ship has arrived at the port." |
so “atthi ayaṃ upāyo”ti aṭṭhahi kahāpaṇehi sabbaparivārasampannaṃ tāvakālikaṃ rathaṃ gahetvā nāvāpaṭṭanaṃ gantvā ekaṃ aṅgulimuddikaṃ nāvikassa saccakāraṃ datvā avidūre ṭhāne sāṇiṃ parikkhipāpetvā tattha nisinno purise āṇāpesi “bāhirakesu vāṇijesu āgatesu tatiyena paṭihārena ārocethā”ti. |
He, thinking, "This is a method," hired a chariot with all its retinue for the time being for eight kahāpaṇas and, going to the port, gave a signet ring to the ship's captain as a deposit. He had a screen put up in a place not far away and, sitting there, he ordered his men, "When the outside merchants come, inform me after the third gatekeeper." |
“nāvā āgatā”ti sutvā bārāṇasito satamattā vāṇijā “bhaṇḍaṃ gaṇhāmā”ti āgamaṃsu. |
Hearing, "A ship has come," a hundred merchants from Bārāṇasī came, thinking, "We will buy the goods." |
bhaṇḍaṃ tumhe na labhissatha, asukaṭṭhāne nāma mahāvāṇijena saccakāro dinnoti. |
"You will not get the goods. A great merchant in such-and-such a place has given a deposit." |
te tesaṃ sutvā tassa santikaṃ āgatā, pādamūlikapurisā purimasaññāvasena tatiyena pāṭihārena tesaṃ āgatabhāvaṃ ārocesuṃ. |
They, hearing this, came to him. His personal attendants, according to the previous signal, informed him of their arrival after the third gatekeeper. |
te satamattāpi vāṇijā ekekaṃ sahassaṃ datvā tena saddhiṃ nāvāya pattikā hutvā puna ekekaṃ sahassaṃ datvā pattiṃ vissajjāpetvā bhaṇḍaṃ attano santakaṃ akaṃsu. |
Those hundred merchants, giving a thousand each, became partners in the ship with him. Then, giving another thousand each and having their partnership released, they made the goods their own. |
so puriso dve satasahassāni gahetvā bārāṇasiṃ āgantvā “kataññunā bhavituṃ vaṭṭatī”ti ekaṃ satasahassaṃ gahetvā cūḷaseṭṭhissa santikaṃ gato. |
That man, having received two hundred thousand, came to Bārāṇasī and, thinking, "It is proper to be grateful," he took one hundred thousand and went to the merchant Cūḷaseṭṭhi. |
♦ atha taṃ cūḷaseṭṭhi “kiṃ te, tāta, katvā idaṃ dhanaṃ laddhan”ti pucchi. |
♦ Then that Cūḷaseṭṭhi asked him, "Son, what did you do to get this wealth?" |
so “tumhehi kathitaupāye ṭhatvā catumāsabbhantareyeva laddhan”ti āha. |
He said, "Standing in the method told by you, I got it within four months." |
seṭṭhi tassa vacanaṃ sutvā “idāni evarūpaṃ dārakaṃ parasantakaṃ kātuṃ na vaṭṭatī”ti vayappattaṃ dhītaraṃ datvā sakalakuṭumbassa sāmikaṃ akāsi. |
The merchant, hearing his words, thought, "Now it is not proper to make such a child the property of another," and giving him his grown-up daughter, he made him the master of the entire household. |
sopi kulaputto seṭṭhino accayena tasmiṃ nagare seṭṭhiṭṭhānaṃ gahetvā yāvatāyukaṃ ṭhatvā yathākammaṃ gato. |
That clansman also, after the merchant's death, took the position of merchant in that city and, having lived for his whole life, passed away according to his kamma. |
satthā dve vatthūni kathetvā anusandhiṃ ghaṭetvā abhisambuddhakāle imaṃ gāthamāha — |
The Teacher, having told the two stories, connected them and, at the time of his supreme enlightenment, spoke this verse: |
♦ “appakenapi medhāvī, pābhatena vicakkhaṇo. |
♦ “With a little, a wise man, with a small capital, discerning, |
♦ samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhaman”ti. |
♦ raises himself up, like one fanning a small fire.” |
. |
. |
♦ iti satthā dhammasabhāyaṃ sannisinnānaṃ imaṃ kāraṇaṃ dassesi. |
♦ Thus the Teacher showed this reason to those seated in the Dhamma-hall. |
ayaṃ dvinnampi mahāsāvakānaṃ pubbapatthanato paṭṭhāya anupubbikathā. |
This is the sequential story of both great disciples, starting from their past aspiration. |
aparabhāge pana satthā ariyagaṇaparivuto dhammāsane nisinno manomayaṃ kāyaṃ abhinimminantānaṃ cetovivaṭṭakusalānañca cūḷapanthakattheraṃ aggaṭṭhāne ṭhapesi, saññāvivaṭṭakusalānaṃ mahāpanthakanti. |
But later, the Teacher, seated on the Dhamma-seat surrounded by the noble assembly, placed the Elder Cūḷapanthaka in the foremost position among those who create a mind-made body and those skilled in the liberation of mind, and Mahāpanthaka among those skilled in the liberation of perception. |
♦ subhūtittheravatthu |
♦ The Story of the Elder Subhūti |
♦ 201. tatiye araṇavihārīnanti nikkilesavihārīnaṃ. |
♦ 201. In the third, "of those dwelling in peace" means of those dwelling without defilements. |
raṇanti hi rāgādayo kilesā vuccanti, tesaṃ abhāvena nikkilesavihāro araṇavihāro nāma. |
For "raṇa" means the defilements such as passion, etc. Because of their absence, a dwelling without defilements is called a dwelling in peace. |
so yesaṃ atthi, te araṇavihārino. |
Those who have it are dwellers in peace. |
tesaṃ araṇavihārīnaṃ subhūtitthero aggoti. |
Of those dwellers in peace, the Elder Subhūti is the foremost. |
kiñcāpi hi aññepi khīṇāsavā araṇavihārinova, therena pana dhammadesanāya etaṃ nāmaṃ laddhaṃ. |
Although other canker-free ones are also dwellers in peace, the elder obtained this name through his Dhamma-teaching. |
aññe hi bhikkhū dhammaṃ desento uddissakaṃ katvā vaṇṇaṃ vā avaṇṇaṃ vā kathenti, thero pana dhammaṃ desento satthārā desitaniyāmato anokkamitvā deseti, tasmā araṇavihārīnaṃ aggo nāma jāto. |
For other monks, when teaching the Dhamma, make it specific and speak praise or blame, but the elder, when teaching the Dhamma, teaches without deviating from the method taught by the Teacher. Therefore he became the foremost of the dwellers in peace. |
♦ 202. catutthe dakkhiṇeyyānanti dakkhiṇārahānaṃ. |
♦ 202. In the fourth, "of those worthy of gifts" means of those deserving of gifts. |
tattha kiñcāpi aññepi khīṇāsavā aggadakkhiṇeyyā, thero pana piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā samāpattito vuṭṭhāya bhikkhaṃ gaṇhāti “evaṃ bhikkhādāyakānaṃ mahapphalaṃ bhavissatī”ti. |
Therein, although other canker-free ones are also foremost among those worthy of gifts, the elder, when going for alms, would enter the jhāna of loving-kindness at each house, and arising from the attainment, he would accept the alms, thinking, "Thus it will be of great fruit for the alms-givers." |
tasmā dakkhiṇeyyānaṃ aggoti vutto. |
Therefore he is called the foremost of those worthy of gifts. |
attabhāvo panassa susamiddho, alaṅkatatoraṇaṃ viya cittapaṭo viya ca ativiya virocati. |
And his personal existence was very prosperous; it shone exceedingly like an adorned archway or a painted cloth. |
tasmā subhūtīti vuccati. |
Therefore he is called Subhūti. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira padumuttare bhagavati anuppanneyeva haṃsavatīnagare brāhmaṇamahāsālakule nibbatti, nandamāṇavotissa nāmaṃ akaṃsu. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, even before the Blessed One Padumuttara had arisen, was born into a great wealthy brahmin family in the city of Haṃsavatī. They gave him the name Nandamāṇava. |
so vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārehi catucattālīsāya māṇavakasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā pañca abhiññā aṭṭha samāpattiyo nibbattesi, antevāsikepi jhānalābhino akāsi. |
When he came of age, he learned the three Vedas and, not seeing any essence in them, he went forth into the ascetic life at the foot of a mountain with his retinue of forty-four thousand young men. He produced the five supernormal powers and the eight attainments, and made his disciples also attainers of jhāna. |
♦ tasmiṃ samaye padumuttaro bhagavā loke nibbattitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ olokento nandatāpasassa antevāsikānaṃ jaṭilānaṃ arahattūpanissayaṃ nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakassa ṭhānantarapatthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamayaṃ pattacīvaramādāya sāriputtattherassa vatthumhi vuttanayeneva nandatāpasassa assamaṃ agamāsi. |
♦ At that time, the Blessed One Padumuttara, having been born in the world and dwelling near the city of Haṃsavatī, one day at dawn, surveying the world, saw the supporting condition for Arahantship in the disciples of the ascetic Nanda, and the aspiration of the ascetic Nanda himself for the position of a disciple endowed with two qualities. Early in the morning, having attended to his body, he went to the hermitage of the ascetic Nanda in the manner described in the story of the Elder Sāriputta. |
tattha phalāphaladānañca pupphāsanapaññāpanañca nirodhasamāpattisamāpajjanañca vuttanayeneva veditabbaṃ. |
There, the giving of fruits and the preparation of the flower-seat and the entering into the attainment of cessation should be understood in the manner described. |
♦ satthā pana nirodhā vuṭṭhito araṇavihāriaṅgena ca dakkhiṇeyyaṅgena cāti dvīhaṅgehi samannāgataṃ ekaṃ sāvakaṃ “isigaṇassa pupphāsanānumodanaṃ karohī”ti āṇāpesi. |
♦ The Teacher, however, having arisen from cessation, ordered a certain disciple endowed with two qualities—the quality of dwelling in peace and the quality of being worthy of gifts—"Give the blessing for the flower-seat to this group of ascetics." |
so attano visaye ṭhatvā tepiṭakaṃ sammasitvā anumodanaṃ akāsi. |
He, standing in his own domain, having reviewed the Tipiṭaka, gave the blessing. |
tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. |
At the end of his discourse, the Teacher himself taught the Dhamma. |
desanāpariyosāne sabbe catucattālīsasahassāpi tāpasā arahattaṃ pāpuṇiṃsu. |
At the end of the discourse, all forty-four thousand ascetics attained Arahantship. |
nandatāpaso pana anumodakassa bhikkhuno nimittaṃ gaṇhitvā satthu desanānusārena ñāṇaṃ pesetuṃ nāsakkhi. |
But the ascetic Nanda, having taken the sign of the blessing-giving monk, was not able to send his knowledge along with the Teacher's discourse. |
satthā “etha, bhikkhavo”ti sesabhikkhūnaṃ hatthaṃ pasāresi. |
The Teacher said, "Come, monks," and stretched out his hand to the other monks. |
sabbepi antarahitakesamassū iddhimayaparikkhārā vassasaṭṭhikattherā viya ahesuṃ. |
All of them, with their hair and beards vanished, with magical requisites, became like sixty-year-old elders. |
♦ nandatāpaso tathāgataṃ vanditvā sammukhe ṭhito āha — “bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmoyaṃ tumhākaṃ sāsane”ti? |
♦ The ascetic Nanda, paying homage to the Tathāgata, stood before him and said: "Venerable sir, the monk by whom the blessing for the flower-seat was given to the group of ascetics, what is his name in your dispensation?" |
araṇavihāriaṅgena ca dakkhiṇeyyaṅgena ca etadaggaṃ patto esoti. |
"This one has attained the foremost position in the quality of dwelling in peace and the quality of being worthy of gifts." |
“bhante, ahampi iminā sattāhakatena adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate panāhaṃ ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato bhaveyyan”ti patthanaṃ akāsi. |
"Venerable sir, I too, by this meritorious deed done for seven days, do not aspire for any other fortune. But in the future, in the dispensation of a Buddha, may I become endowed with two qualities like this elder," he made this aspiration. |
satthā anantarāyaṃ disvā byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, made the prediction and departed. |
nandatāpasopi kālena kālaṃ dasabalassa santike dhammaṃ sutvā aparihīnajjhāno brahmaloke nibbatto. |
The ascetic Nanda also, from time to time hearing the Dhamma in the presence of the Ten-Powered One, with his jhānas undiminished, was reborn in the Brahma world. |
idamassa kalyāṇakammaṃ. |
This was his wholesome deed. |
antarā pana kammaṃ na kathiyati. |
But his intermediate deeds are not told. |
♦ so kappasatasahassaṃ atikkamitvā sāvatthiyaṃ sumanaseṭṭhissa gehe nibbatti, subhūtītissa nāmaṃ akaṃsu. |
♦ He, after a hundred thousand eons had passed, was born in the house of the merchant Sumana in Sāvatthī. They gave him the name Subhūti. |
aparabhāge amhākaṃ satthā loke nibbatto rājagahaṃ upanissāya viharati. |
Later, our Teacher was born in the world and was residing near Rājagaha. |
tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā attano sahāyakassa rājagahaseṭṭhino gharaṃ gato satthu uppannabhāvaṃ ñatvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya satthāraṃ sāvatthiṃ āgamanatthāya yācitvā pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ rājamānena aṭṭhakarīsappamāṇaṃ jetarājakumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. |
At that time, the merchant Anāthapiṇḍika, having taken merchandise for trade from Sāvatthī, went to the house of his friend, the merchant of Rājagaha, and knowing of the arising of the Teacher, he approached the Teacher who was dwelling in the Sītavana and, at the very first sight, was established in the fruit of stream-entry. He requested the Teacher to come to Sāvatthī and, on the forty-five-yojana road, at every yojana, with an expenditure of a hundred thousand, he had monasteries established. In Sāvatthī, in the royal manner, he bought the park-land of Prince Jeta, which was the size of eight karīsas, by covering it with koṭis, and there he had a monastery built for the Blessed One and gave it. |
vihāramahadivase ayaṃ subhūtikuṭimbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji. |
On the day of the great monastery festival, this householder Subhūti went with the merchant Anāthapiṇḍika and, while listening to the Dhamma, gained faith and went forth. |
so upasampanno dve mātikā paguṇaṃ katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto vipassanaṃ vaḍḍhetvā mettājhānaṃ pādakaṃ katvā arahattaṃ pāpuṇi. |
Having been ordained and having mastered the two Mātikās, he had a meditation subject taught to him and, practicing the ascetic's duties in the forest, he developed insight and, making the jhāna of loving-kindness his basis, he attained Arahantship. |
dhammaṃ desento vuttanayeneva dhammaṃ katheti, piṇḍāya caranto vuttanayeneva mettājhānato vuṭṭhāya bhikkhaṃ gaṇhāti. |
When teaching the Dhamma, he taught the Dhamma in the way that has been described. When going for alms, he would arise from the jhāna of loving-kindness in the way that has been described and accept the alms. |
atha naṃ satthā imaṃ kāraṇadvayaṃ paṭicca araṇavihārīnañca dakkhiṇeyyānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, on account of these two reasons, placed him in the foremost position among the monks who dwell in peace and who are worthy of gifts. |
♦ khadiravaniyarevatattheravatthu |
♦ The Story of the Elder Revata of the Acacia Forest |
♦ 203. pañcame āraññakānanti araññavāsīnaṃ. |
♦ 203. In the fifth, "of the forest-dwellers" means of those who reside in the forest. |
revato khadiravaniyoti dhammasenāpatittherassa kaniṭṭhabhātiko. |
"Revata of the Acacia Forest" is the younger brother of the Elder, the General of the Dhamma. |
so yathā aññe therā araññe vasamānā vanasabhāgaṃ udakasabhāgaṃ bhikkhācārasabhāgañca sallakkhetvā araññe vasanti, na evaṃ vasi. |
He did not dwell in the forest as other elders do, who, when dwelling in the forest, take into account the suitability of the forest, the suitability of the water, and the suitability of the alms-round. |
etāni pana sabhāgāni anādiyitvā ujjaṅgalasakkharapāsāṇavisame khadiravane paṭivasati. |
But he, disregarding these suitable things, resided in a khadira (acacia) forest that was wild, full of gravel and stones, and rugged. |
tasmā āraññakānaṃ aggoti vutto. |
Therefore he is called the foremost of the forest-dwellers. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira atīte padumuttarabuddhakāle haṃsavatīnagare nibbatto mahāgaṅgāya payāgapatiṭṭhānatitthe nāvākammaṃ karonto paṭivasati. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, in the past, at the time of the Buddha Padumuttara, was born in the city of Haṃsavatī and lived, working as a ferryman at the Payāgapatiṭṭhāna ferry on the great Ganges. |
tasmiṃ samaye satthā satasahassabhikkhuparivāro cārikaṃ caranto payāgapatiṭṭhānatitthaṃ sampāpuṇi. |
At that time, the Teacher, wandering on tour with a retinue of a hundred thousand monks, arrived at the Payāgapatiṭṭhāna ferry. |
so dasabalaṃ disvā cintesi — “mayhaṃ kālena kālaṃ buddhadassanaṃ nāma natthi, ayaṃ me kalyāṇakammāyūhanakkhaṇo”ti nāvāsaṅghāṭaṃ bandhāpetvā upari celavitānaṃ kāretvā gandhamālādāmāni osāretvā heṭṭhā varapotthakaṃ cittattharaṇaṃ attharāpetvā saparivāraṃ satthāraṃ paratīraṃ tāresi. |
He, seeing the Ten-Powered One, thought: "For me, seeing a Buddha from time to time is not something that happens. This is my moment to accumulate wholesome kamma." He had a raft of boats tied together, had a cloth canopy made above, let down garlands of perfume and flowers, and having spread a fine, colorful covering below, he ferried the Teacher with his retinue to the other shore. |
♦ tasmiṃ samaye satthā ekaṃ āraññakaṃ bhikkhuṃ etadagge ṭhapesi. |
♦ At that time, the Teacher placed a certain forest-dwelling monk in the foremost position. |
so nāviko taṃ disvā “mayāpi evamevaṃ anāgate ekassa buddhassa sāsane āraññakānaṃ aggena bhavituṃ vaṭṭatī”ti satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā satthu pādamūle nipajjitvā, “bhante, tumhehi etadagge ṭhapito so bhikkhu viya ahampi anāgate ekassa buddhassa sāsane āraññakānaṃ aggo bhaveyyan”ti patthanaṃ akāsi. |
That boatman, seeing him, thought, "I too should, in the future, in the dispensation of a Buddha, be the foremost of the forest-dwellers," and he invited the Teacher, gave a great offering for seven days, and falling at the Teacher's feet, he said, "Venerable sir, like that monk placed by you in the foremost position, may I too, in the future, in the dispensation of a Buddha, be the foremost of the forest-dwellers," he made this aspiration. |
satthā anantarāyaṃ disvā “anāgate gotamabuddhassa sāsane tvaṃ āraññakānaṃ aggo bhavissasī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, said, "In the future, in the dispensation of the Buddha Gotama, you will be the foremost of the forest-dwellers," he predicted and departed. |
antarā pana aññaṃ kammaṃ na kathiyati. |
But his other deeds in the interval are not told. |
♦ so yāvajīvaṃ kalyāṇakammaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadhakkhette nālakabrāhmaṇagāme sārībrāhmaṇiyā kucchimhi paṭisandhiṃ gahetvā tiṇṇaṃ bhātikānaṃ tissannañca bhaginīnaṃ sabbakaniṭṭho hutvā nibbatti, revatotissa nāmaṃ akaṃsu. |
♦ He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, took conception in the womb of the brahmin lady Sārī in the brahmin village of Nālaka in the region of Magadha, and was born as the youngest of three brothers and three sisters. They gave him the name Revata. |
athassa mātāpitaro cintesuṃ — “vaḍḍhitavaḍḍhite dārake samaṇā sakyaputtiyā netvā pabbājenti, amhākaṃ puttaṃ revataṃ daharameva gharabandhanena bandhissāmā”ti samānakulato dārikaṃ ānetvā revatassa ayyikaṃ vandāpetvā, “amma, tava ayyikāya mahallakatarā hohī”ti āhaṃsu. |
Then his parents thought: "The Sakyaputtan ascetics take the children who have grown up and ordain them. We will bind our son Revata with the bond of the house while he is still young." They brought a girl from a family of equal status, had her pay homage to Revata's grandmother, and said, "My dear, may you become older than your grandmother." |
revato tesaṃ kathaṃ sutvā cintesi — “ayaṃ dārikā daharā paṭhamavaye ṭhitā, imissā kira evaṃvidhaṃ rūpaṃ mama ayyikāya rūpasadisaṃ bhavissati, pucchissāmi tāva nesaṃ adhippāyan”ti cintetvā āha — “tumhe kiṃ kathethā”ti? |
Revata, hearing their words, thought: "This girl is young, in her first age. It seems her form will become like my grandmother's form. I will ask them their intention," and thinking this, he said: "What are you saying?" |
tāta, “ayaṃ dārikā ayyikā viya te jaraṃ pāpuṇātū”ti vadāmāti. |
"Son, we are saying, 'May this girl reach old age like your grandmother.'" |
so “imissā rūpaṃ evaṃvidhaṃ bhavissatī”ti pucchi. |
He asked, "Will her form become like that?" |
tāta, kiṃ vadesi, mahāpuññā evaṃvidhā hontīti. |
"Son, what are you saying? Those of great merit become like that." |
♦ so cintesi — “idaṃ kira rūpaṃ iminā niyāmena valittacaṃ bhavissati palitakesaṃ khaṇḍadantaṃ, ahaṃ evarūpe rūpe rajjitvā kiṃ karissāmi, mama bhātikānaṃ gatamaggameva gamissāmī”ti kīḷanto viya hutvā samavaye taruṇadārake āha — “etha, bho, vidhāvanikaṃ karissāmā”ti nikkhami. |
♦ He thought: "It seems this form, in this way, will become wrinkled-skinned, gray-haired, broken-toothed. What will I do, being infatuated with such a form? I will go the same way my brothers have gone." As if playing, he said to the young boys of his age: "Come, friends, let us have a race," and went out. |
tāta, maṅgaladivase mā bahi gacchāti. |
"Son, do not go outside on this auspicious day." |
so dārakehi saddhiṃ kīḷanto viya attano dhāvanavāre sampatte thokaṃ gantvā papañcetvā āgacchati . |
He, as if playing with the boys, when his turn to run came, went a little way, lingered, and came back. |
puna dutiyavāre sampatte tato turitaṃ viya gantvā āgato, tatiyavāre sampatte “ayaṃ me kālo”ti ñatvā sammukhaṭṭhāneneva palāyitvā paṃsukūlikabhikkhūnaṃ nivāsaṭṭhānaṃ araññaṃ gantvā there abhivādetvā pabbajjaṃ yāci. |
When his turn came a second time, he went as if faster and came back. When his turn came a third time, knowing, "This is my time," he ran away from the front and, going to a forest, the dwelling place of refuse-rag-wearing monks, he paid homage to the elders and asked for the going-forth. |
sappurisa mayaṃ taṃ na jānāma “kassāsi putto”ti, tvañca alaṅkataniyāmeneva āgato, ko taṃ pabbājetuṃ ussahissatīti. |
"Good man, we do not know you, 'Whose son are you?' And you have come in the manner of one adorned. Who would dare to ordain you?" |
so ubho bāhā paggayha “vilumpanti maṃ vilumpanti man”ti mahāravaṃ viravi. |
He, raising both his arms, cried out a great cry, "They are robbing me, they are robbing me!" |
ito cito ca bhikkhū sannipatitvā “sappurisa, imasmiṃ ṭhāne tava vatthaṃ vā piḷandhanaṃ vā koci gaṇhanto nāma natthi, tvañca ‘vilumpantī’ti vadasi, kiṃ sandhāya vadasī”ti? |
Monks gathered from here and there and said, "Good man, in this place, there is no one who would take your clothes or ornaments. But you say, 'They are robbing me.' What do you mean?" |
bhante, nāhaṃ vatthālaṅkāraṃ sandhāya vadāmi, tissannaṃ pana me sampattīnaṃ vilopo vattati, taṃ sandhāya vadāmi. |
"Venerable sirs, I do not speak with reference to clothes and ornaments. But the plunder of my three fortunes is taking place; it is with reference to that that I speak. |
maṃ tāva tumhe mā pabbājayittha, bhātaraṃ pana me jānāthāti. |
Do not ordain me for now, but do you know my brother?" |
konāmo pana te bhātāti? |
"And what is your brother's name?" |
gihikāle upatisso nāma, idāni pana sāriputto nāma jātoti vadantīti. |
"In his lay life, he was named Upatissa, but now they say he has become named Sāriputta." |
“āvuso, evaṃ sante ayaṃ kulaputto amhākaṃ kaniṭṭhabhātiko nāma hoti, jeṭṭhabhātiko no dhammasenāpati puretaraṃyeva āha — ‘amhākaṃ ñātakā sabbeva micchādiṭṭhikā, yo koci amhākaṃ ñātīti āgacchati, taṃ yena tenupāyena pabbājeyyathā’ti. |
"Friends, if so, this clansman is our younger brother. Our elder brother, the General of the Dhamma, told us even before, 'All our kinsmen are of wrong view. Whoever comes, saying, 'I am a kinsman of ours,' ordain him by some means or other.' |
ayaṃ pana therassa ajjhattabhātiko, pabbājetha nan”ti vatvā tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājayiṃsu. |
But this one is the elder's own brother. Ordain him," they said, and having taught him the meditation on the five parts of the body, they ordained him. |
atha naṃ paripuṇṇavassaṃ upasampādetvā kammaṭṭhāne yojayiṃsu. |
Then, when he was of full age, they gave him the higher ordination and engaged him in a meditation subject. |
♦ thero kammaṭṭhānaṃ gahetvā ācariyupajjhāyānaṃ avidūre ṭhāne vuttappakāraṃ khadiravanaṃ pavisitvā samaṇadhammaṃ karoti. |
♦ The elder, having taken a meditation subject, entered the acacia forest of the kind described, in a place not far from his teachers and preceptors, and practiced the ascetic's duties. |
tassa “arahattaṃ appatvā dasabalaṃ vā bhātikattheraṃ vā na passissāmī”ti vāyamantasseva tayo māsā atikkantā, sukhumālakulaputtassa lūkhabhojanaṃ bhuñjantassa cittaṃ valītaṃ nāma hoti, kammaṭṭhānaṃ vimokkhaṃ na gataṃ. |
As he was striving, thinking, "I will not see the Ten-Powered One or my brother, the elder, without attaining Arahantship," three months passed. For the clansman from a delicate family, eating coarse food, his mind became afflicted, and his meditation subject did not lead to liberation. |
so temāsaccayena pavāretvā vutthavasso hutvā tasmiṃyeva ṭhāne samaṇadhammaṃ karoti. |
He, after the three months had passed and he had been invited and had finished the rains retreat, practiced the ascetic's duties in that same place. |
tassa samaṇadhammaṃ karontassa cittaṃ ekaggaṃ ahosi, so vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
As he was practicing the ascetic's duties, his mind became one-pointed. He developed insight and attained Arahantship. |
♦ athāyasmā sāriputto satthāraṃ āha — “bhante, mayhaṃ kira kaniṭṭhabhātā revato pabbajito, so abhirameyya vā na vā, gantvā naṃ passissāmī”ti. |
♦ Then the venerable Sāriputta said to the Teacher: "Venerable sir, it is said that my younger brother Revata has gone forth. I will go and see whether he is happy or not." |
bhagavā revatassa āraddhavipassakabhāvaṃ ñatvā dve vāre paṭikkhipitvā tatiyavāre yācito arahattaṃ pattabhāvaṃ ñatvā, “sāriputta, ahampi gamissāmi, bhikkhūnaṃ ārocehī”ti. |
The Blessed One, knowing that Revata had begun insight meditation, refused him twice. Being asked a third time, and knowing that he had attained Arahantship, he said, "Sāriputta, I too will go. Inform the monks." |
thero bhikkhusaṅghaṃ sannipātetvā, “āvuso, satthā cārikaṃ caritukāmo, gantukāmā āgacchantū”ti sabbesaṃyeva ārocesi. |
The elder assembled the community of monks and announced, "Friends, the Teacher wishes to go on a tour. Let those who wish to go, come." |
dasabalassa cārikatthāya gamanakāle ohīnakabhikkhū nāma appakā honti, “satthu suvaṇṇavaṇṇaṃ sarīraṃ passissāma, madhuradhammakathaṃ vā suṇissāmā”ti yebhuyyena gantukāmāva bahukā honti. |
When the Ten-Powered One was going on a tour, the number of monks who stayed behind was small. The majority, thinking, "We will see the Teacher's golden-colored body, or we will hear his sweet Dhamma talk," were eager to go. |
iti satthā mahābhikkhusaṅghaparivāro “revataṃ passissāmī”ti nikkhanto. |
Thus the Teacher, surrounded by a great community of monks, set out to "see Revata." |
♦ athekasmiṃ padese ānandatthero dvedhāpathaṃ patvā bhagavantaṃ pucchi — “bhante, imasmiṃ ṭhāne dve maggā, kataramaggena saṅgho gacchatū”ti. |
♦ Then, in a certain place, the Elder Ānanda came to a forked path and asked the Blessed One: "Venerable sir, at this place there are two paths. By which path should the Sangha go?" |
kataramaggo, ānanda, ujukoti? |
"Which path, Ānanda, is straight?" |
bhante, ujumaggo tiṃsayojano amanussapatho, parihāramaggo pana saṭṭhiyojaniko khemo subhikkhoti. |
"Venerable sir, the straight path is thirty yojanas long and is a path of non-humans. But the roundabout path is sixty yojanas long, safe, and has plenty of food." |
ānanda, sīvali amhehi saddhiṃ āgatoti? |
"Ānanda, has Sīvali come with us?" |
āma, bhante, āgatoti. |
"Yes, venerable sir, he has come." |
tena hi saṅgho ujumaggameva gaṇhatu, sīvalissa puññaṃ vīmaṃsissāmāti. |
"Then let the Sangha take the straight path. We will test Sīvali's merit." |
satthā bhikkhusaṅghaparivāro sīvalittherassa puññavīmaṃsanatthaṃ aṭavimaggaṃ abhiruhi. |
The Teacher, surrounded by the community of monks, ascended the forest path to test the merit of the Elder Sīvali. |
maggaṃ abhiruhanaṭṭhānato paṭṭhāya devasaṅgho yojane yojane ṭhāne nagaraṃ māpetvā buddhappamukhassa bhikkhusaṅghassa vasanatthāya vihāre paṭiyādesi. |
From the place of ascending the path, the host of devas, at every yojana, created a city and prepared monasteries for the community of monks with the Buddha at its head to stay. |
devaputtā raññā pesitakammakārā viya hutvā yāgukhajjakādīni gahetvā “kahaṃ ayyo sīvali, kahaṃ ayyo sīvalī”ti pucchantā gacchanti. |
The deva-sons, like workmen sent by a king, taking gruel, snacks, etc., would go about asking, "Where is the venerable Sīvali, where is the venerable Sīvali?" |
thero taṃ sakkārasammānaṃ gaṇhāpetvā satthu santikaṃ gacchati. |
The elder would have that honor and respect accepted and would go to the Teacher. |
satthā bhikkhusaṅghena saddhiṃ paribhuñji. |
The Teacher, with the community of monks, would partake. |
♦ imināva niyāmena satthā sakkārasammānaṃ anubhavanto devasikaṃ yojanaparamaṃ gantvā tiṃsayojanikaṃ kantāraṃ atikkamma khadiravaniyattherassa sabhāgaṭṭhānaṃ patto. |
♦ In this same way, the Teacher, enjoying honor and respect, going at most a yojana a day, crossed the thirty-yojana wilderness and reached the area suitable for the Elder of the Acacia Forest. |
thero satthu āgamanaṃ ñatvā attano vasanaṭṭhāne buddhappamukhassa bhikkhusaṅghassa pahonakavihāre dasabalassa gandhakuṭiṃ rattiṭṭhānadivāṭṭhānādīni ca iddhiyā māpetvā tathāgatassa paccuggamanaṃ gato. |
The elder, knowing of the Teacher's arrival, created by psychic power in his own dwelling place monasteries sufficient for the community of monks with the Buddha at its head, a perfumed chamber for the Ten-Powered One, places for the night and day, etc., and went to meet the Tathāgata. |
satthā alaṅkatapaṭiyattena maggena vihāraṃ pāvisi. |
The Teacher entered the monastery by the adorned and prepared path. |
atha tathāgate gandhakuṭiṃ paviṭṭhe bhikkhū vassaggena pattasenāsanāni pavisiṃsu. |
Then, when the Tathāgata had entered the perfumed chamber, the monks entered the lodgings assigned by age. |
devatā “akālo āhārassā”ti aṭṭhavidhaṃ pānakaṃ āhariṃsu. |
The deities, thinking, "It is not the time for food," brought the eight kinds of drinks. |
satthā saṅghena saddhiṃ pānakaṃ pivi. |
The Teacher, with the Sangha, drank the drinks. |
imināva niyāmena tathāgatassa sakkārasammānaṃ anubhavantasseva addhamāso atikkanto. |
In this same way, as the Tathāgata was enjoying honor and respect, half a month passed. |
♦ athekacce ukkaṇṭhitabhikkhū ekasmiṃ ṭhāne nisīditvā kathaṃ uppādayiṃsu “satthā dasabalo ‘mayhaṃ aggasāvakassa kaniṭṭhabhātā’ti vatvā evarūpaṃ navakammikabhikkhuṃ passituṃ āgato, imassa vihārassa santike jetavanamahāvihāro vā veḷuvanavihārādayo vā kiṃ karissanti. |
♦ Then some discontented monks, sitting in one place, started a discussion: "The Ten-Powered Teacher, saying, 'He is the younger brother of my chief disciple,' has come to see such a newly-ordained monk. What can the Jetavana monastery or the Veḷuvana monastery and so on do in comparison to this monastery of his? |
ayampi bhikkhu evarūpassa navakammassa kārako, kiṃ nāma samaṇadhammaṃ karissatī”ti? |
And this monk, the maker of such a new construction, what kind of ascetic's duties will he perform?" |
atha satthā cintesi — “mayi ciraṃ vasante idaṃ ṭhānaṃ ākiṇṇaṃ bhavissati, āraññakā bhikkhū nāma pavivekatthikā honti, revatassa aphāsuvihāro bhavissatī”ti tato revatassa divāṭṭhānaṃ gato. |
Then the Teacher thought: "If I stay long, this place will become crowded. Forest-dwelling monks desire seclusion. It will be an uncomfortable dwelling for Revata." He then went to Revata's daytime dwelling. |
thero ekakova caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya pāsāṇaphalake nisinno satthāraṃ dūratova āgacchantaṃ disvā paccuggantvā vandi. |
The elder, all alone, leaning against the supporting plank at the end of the walking path, was sitting on a stone slab. Seeing the Teacher coming from afar, he went to meet him and paid homage. |
♦ atha naṃ satthā pucchi — “revata, imaṃ vāḷamigaṭṭhānaṃ, caṇḍānaṃ hatthiassādīnaṃ saddaṃ sutvā kinti karosī”ti? |
♦ Then the Teacher asked him: "Revata, this is a place of wild beasts. Hearing the sound of fierce elephants, horses, and so on, what do you do?" |
tesaṃ me, bhante, saddaṃ suṇato araññarati nāma uppajjatīti. |
"For me, venerable sir, hearing their sound, a delight in the forest arises." |
satthā tasmiṃ ṭhāne revatattherassa pañcahi gāthāsatehi araññe nivāsānisaṃsaṃ nāma kathetvā punadivase avidūre ṭhāne piṇḍāya caritvā revatattheraṃ nivattetvā yehi bhikkhūhi therassa avaṇṇo kathito, tesaṃ kattarayaṭṭhiupāhanātelanāḷichattānaṃ pamussanabhāvaṃ akāsi. |
The Teacher, in that place, spoke of the benefits of dwelling in the forest to the Elder Revata in five hundred verses, and on the next day, after going for alms in a place not far away, he sent the Elder Revata back and caused the begging bowls, shoes, staffs, and oil-flasks of those monks who had spoken ill of the elder to be forgotten. |
te attano parikkhāratthāya nivattā āgatamaggeneva gacchantāpi taṃ ṭhānaṃ sallakkhetuṃ na sakkonti. |
They, returning for their requisites and going by the same path they had come, could not recognize the place. |
paṭhamaṃ hi te alaṅkatapaṭiyattena maggena gantvā taṃdivasaṃ pana visamamaggena gacchantā tasmiṃ tasmiṃ ṭhāne ukkuṭikaṃ nisīdanti, jāṇukena gacchanti. |
For at first they had gone by an adorned and prepared path, but on that day, going by a rugged path, they would sit on their heels in this and that place, and go on their knees. |
te gumbe ca gacche ca kaṇṭake ca maddantā attano vasitasabhāgaṭṭhānaṃ gantvā tasmiṃ tasmiṃ khadirakhāṇuke attano chattaṃ sañjānanti, upāhanaṃ kattarayaṭṭhiṃ telanāḷiṃ sañjānanti. |
They, crushing bushes, thickets, and thorns, went to the area of their dwelling place and, on this and that acacia stump, they recognized their own parasol, their shoes, their staff, and their oil-flask. |
te tasmiṃ samaye “iddhimā ayaṃ bhikkhū”ti ñatvā attano parikkhāre ādāya “dasabalassa paṭiyattasakkāro nāma evarūpo hotī”ti vadantā āgamaṃsu. |
At that moment, knowing, "This monk has psychic power," they took their requisites and returned, saying, "Such is the honor prepared for the Ten-Powered One." |
♦ purato gatabhikkhū, visākhā upāsikā, attano gehe nisinnakāle pucchati — “manāpaṃ nu kho, bhante, revatattherassa vasanaṭṭhānan”ti? |
♦ The monks who had gone ahead, Visākhā the laywoman, sitting in her own house, asks: "Is the dwelling place of the Elder Revata pleasant, venerable sirs?" |
manāpaṃ upāsike nandanavanacittalatādipaṭibhāgaṃ taṃ senāsananti. |
"Pleasant, laywoman. That lodging is a counterpart to the Nandana and Cittalatā groves." |
atha nesaṃ sabbapacchato āgatabhikkhū pucchi — “manāpaṃ, ayyā, revatattherassa vasanaṭṭhānan”ti. |
Then she asked the monks who came last of all: "Is the dwelling place of the Elder Revata pleasant, sirs?" |
mā puccha upāsike, kathetuṃ ayuttaṭṭhānametaṃ, ujjaṅgalaṃ sakkharapāsāṇavisamaṃ khadiravanaṃ etaṃ, tattha so bhikkhu viharatīti. |
"Do not ask, laywoman. This is a place unfit to speak of. It is a wild, rugged, gravelly, stony acacia forest. That monk lives there." |
visākhā, purimānañca pacchimānañca bhikkhūnaṃ kathaṃ sutvā “kesaṃ nu kho kathā saccā”ti pacchābhatte gandhamālaṃ ādāya dasabalassa upaṭṭhānaṃ gantvā, vanditvā ekamantaṃ nisinnā satthāraṃ pucchi — “bhante, revatattherassa vasanaṭṭhānaṃ ekacce, ayyā, vaṇṇenti, ekacce nindanti, kiṃ nāmetaṃ, bhante”ti? |
Visākhā, hearing the words of the first and the last monks, and thinking, "Whose words are true?" went to attend on the Ten-Powered One after the meal, taking perfumes and garlands. Having paid homage and sitting to one side, she asked the Teacher: "Venerable sir, some sirs praise the dwelling place of the Elder Revata, while some condemn it. What is this, venerable sir?" |
visākhe ramaṇīyaṃ vā hotu mā vā, yasmiṃ ṭhāne ariyānaṃ cittaṃ ramati, tadeva ṭhānaṃ ramaṇīyaṃ nāmāti vatvā imaṃ gāthamāha — |
"Visākhā, whether it is delightful or not, that place where the minds of the noble ones delight, that very place is called delightful," he said, and spoke this verse: |
♦ “gāme vā yadi vāraññe, ninne vā yadi vā thale. |
♦ “Whether in a village or in a forest, in a valley or on high ground, |
♦ yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakan”ti. |
♦ wherever the Arahants dwell, that land is a place of delight.” |
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♦ atha satthā aparabhāge jetavanamahāvihāre ariyagaṇamajjhe nisinno theraṃ āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesīti. |
♦ Then the Teacher, later, seated in the midst of the noble assembly in the Jetavana monastery, placed the elder in the foremost position among the forest-dwelling monks. |
♦ kaṅkhārevatattheravatthu |
♦ The Story of the Elder Kaṅkhārevata |
♦ 204. chaṭṭhe jhāyīnanti jhānalābhīnaṃ jhānābhiratānaṃ. |
♦ 204. In the sixth, "of the meditators" means of those who have attained jhāna, of those who delight in jhāna. |
so kira thero yā jhānasamāpattiyo dasabalo samāpajjati, tato appataraṃ ṭhapetvā bahutarā samāpajjati. |
It is said that the elder would attain most of the jhānic attainments that the Ten-Powered One would attain, leaving aside only a few. |
tasmā jhāyīnaṃ aggo nāma jāto. |
Therefore he became the foremost of the meditators. |
kaṅkhāyanabhāvena kaṅkhārevatoti vuccati. |
Because of his nature of doubting, he is called Kaṅkhārevata ("Revata the Doubter"). |
kaṅkhā nāma kukkuccaṃ, kukkuccakoti attho. |
"Kaṅkhā" means scrupulousness; the meaning is "one who is scrupulous." |
kiṃ pana aññe kukkuccakā natthīti? |
But are there not other scrupulous ones? |
atthi, ayaṃ pana thero kappiyepi kukkuccaṃ uppādesi. |
There are, but this elder produced scrupulousness even in what was permissible. |
tenassa kukkuccakatā atipākaṭā jātāti kaṅkhārevatotveva saṅkhaṃ gato. |
Therefore his scrupulousness became very well-known, and he came to be reckoned as "Kaṅkhārevata." |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira padumuttarabuddhakāle purimanayeneva mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti desanāvasāne satthāraṃ nimantetvā purimanayeneva sattāhaṃ mahāsakkāraṃ katvā bhagavantaṃ āha — “bhante, ahaṃ iminā adhikārakammena na aññaṃ sampattiṃ patthemi, yathā pana so tumhehi ito sattadivasamatthake bhikkhu jhāyīnaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane jhāyīnaṃ aggo bhaveyyan”ti patthanaṃ akāsi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, at the time of the Buddha Padumuttara, in the former manner, went to the monastery with a great crowd and, standing at the edge of the assembly listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among those who delight in jhāna, and thought, "I too should, in the future, become like him." At the end of the discourse, he invited the Teacher, and in the former manner, having made a great honor for seven days, he said to the Blessed One: "Venerable sir, by this meritorious deed, I do not aspire for any other fortune. But just as that monk was placed by you seven days ago in the foremost position among the meditators, so may I too, in the future, in the dispensation of a Buddha, be the foremost of the meditators," he made this aspiration. |
satthā anāgataṃ oloketvā samijjhanabhāvaṃ disvā “anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ jhāyīnaṃ aggo bhavissasī”ti byākaritvā pakkāmi. |
The Teacher, looking into the future and seeing that it would be fulfilled, said, "In the future, at the end of a hundred thousand eons, a Buddha named Gotama will arise, and in his dispensation, you will be the foremost of the meditators," he predicted and departed. |
♦ so yāvajīvaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle sāvatthinagare mahābhogakule nibbatto pacchābhattaṃ dhammassavanatthaṃ gacchantena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dasabalassa dhammakathaṃ sutvā saddhaṃ paṭilabhitvā pabbajito upasampadaṃ labhitvā kammaṭṭhānaṃ kathāpetvā jhānaparikammaṃ karonto jhānalābhī hutvā jhānameva pādakaṃ katvā arahattaphalaṃ pāpuṇi. |
♦ He, for his whole life, having performed wholesome deeds, and for a hundred thousand eons wandering among gods and humans, at the time of our Blessed One, was born into a family of great wealth in the city of Sāvatthī. After the meal, he went to the monastery with a great crowd to hear the Dhamma and, standing at the edge of the assembly listening to the Ten-Powered One's Dhamma talk, he gained faith, went forth, received the higher ordination, had a meditation subject taught to him, and while practicing the preliminary work for jhāna, he became an attainer of jhāna. Making jhāna itself the basis, he attained the fruit of Arahantship. |
so dasabalena samāpajjitabbasamāpattīnaṃ appatarā ṭhapetvā bahutarā samāpajjanto ahorattaṃ jhānesu ciṇṇavasī ahosi. |
He, attaining most of the attainments to be attained by the Ten-Powered One, leaving aside a few, became one of habitual practice in the jhānas day and night. |
atha naṃ aparabhāge satthā imaṃ guṇaṃ gahetvā jhāyīnaṃ aggaṭṭhāne ṭhapesi. |
Then the Teacher, later, taking this quality, placed him in the foremost position among the meditators. |
“akappiyo, āvuso guḷo, akappiyā muggā”ti evaṃ pana kappiyesveva vatthūsu kukkuccassa uppāditatāya kukkuccasaṅkhātāya kaṅkhāya bhāvena kaṅkhārevatoti saṅkhaṃ gatoti. |
But because he produced scrupulousness even in permissible things, saying, "Friend, molasses is not permissible, mung beans are not permissible," he came to be reckoned as Kaṅkhārevata, "Revata the Doubter," because of his nature of doubt, which is reckoned as scrupulousness. |
♦ soṇakoḷivisattheravatthu |
♦ The Story of the Elder Soṇa Koḷivisa |
♦ 205. sattame āraddhavīriyānanti paggahitavīriyānaṃ paripuṇṇavīriyānaṃ. |
♦ 205. In the seventh, "of aroused energy" means of those with exerted energy, of those with perfected energy. |
soṇo koḷivisoti soṇoti tassa nāmaṃ, koḷivisoti gottaṃ. |
"Soṇa Koḷivisa" means Soṇa is his name, and Koḷivisa is his clan. |
koṭivessoti vā attho, issariyena koṭippattassa vessakulassa dārakoti adhippāyo. |
Or the meaning is "Koṭivessa," the intention being "the child of a vessa (merchant) family that has reached the pinnacle (koṭi) in wealth." |
yasmā pana aññesaṃ bhikkhūnaṃ vīriyaṃ nāma vaḍḍhetabbaṃ hoti, therassa pana hāpetabbameva ahosi. |
And because while the energy of other monks needs to be increased, the elder's energy had to be reduced. |
tasmā esa āraddhavīriyānaṃ aggo nāma jāto. |
Therefore he became the foremost of those of aroused energy. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira atīte padumuttarabuddhakāle seṭṭhikule nibbatti, sirivaḍḍhakumārotissa nāmaṃ akaṃsu. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, in the past, at the time of the Buddha Padumuttara, was born into a merchant family. They gave him the name Sirivaḍḍhakumāra. |
so vayappatto purimanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti desanāpariyosāne dasabalaṃ nimantetvā sattāhaṃ mahādānaṃ datvā vuttanayeneva patthanaṃ akāsi. |
When he came of age, in the former manner, he went to the monastery and, standing at the edge of the assembly listening to the Dhamma, he saw the Teacher place a certain monk in the foremost position among those of aroused energy, and thought, "I too should, in the future, become like him." At the end of the discourse, he invited the Ten-Powered One, gave a great offering for seven days, and made the aspiration in the way that has been described. |
satthā tassa patthanāya samijjhanabhāvaṃ disvā purimanayeneva byākaritvā vihāraṃ gato. |
The Teacher, seeing that his aspiration would be fulfilled, predicted it in the former manner and went to the monastery. |
♦ sopi sirivaḍḍhaseṭṭhi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kappasatasahassaṃ atikkamitvā imasmiṃ kappe parinibbute kassapadasabale anuppanne amhākaṃ bhagavati bārāṇasiyaṃ kulagehe paṭisandhiṃ gaṇhi. |
♦ That Sirivaḍḍhaseṭṭhi also, for his whole life, having performed wholesome deeds and wandering among gods and humans for a hundred thousand eons, in this eon, after the final passing of the Ten-Powered Kassapa and before the arising of our Blessed One, took conception in a family home in Bārāṇasī. |
so attano sahāyakehi saddhiṃ gaṅgāyaṃ kīḷati. |
He would play in the Ganges with his friends. |
tasmiṃ samaye eko jiṇṇacīvariko paccekabuddho “bārāṇasiṃ upanissāya gaṅgātīre paṇṇasālaṃ katvā vassaṃ upagacchissāmī”ti udakena samupabyūḷhe daṇḍake ca valliyo ca saṃkaḍḍhati. |
At that time, a solitary Buddha in a worn-out robe, thinking, "I will spend the rains retreat near Bārāṇasī, having made a leaf-hut on the bank of the Ganges," was dragging together sticks and vines that had been washed up by the water. |
ayaṃ kumāro sahāyakehi saddhiṃ gantvā abhivādetvā ṭhito, “bhante, kiṃ karothā”ti pucchi. |
This young man, going with his friends and paying homage, stood and asked, "Venerable sir, what are you doing?" |
kumāra upakaṭṭhe antovasse pabbajitānaṃ vasanaṭṭhānaṃ nāma laddhuṃ vaṭṭatīti. |
"Young man, it is proper for those who have gone forth to find a dwelling place for the nearby rains retreat." |
“bhante, ajjeva ekadivasaṃ ayyo yathā tathā āgametu, ahaṃ sve ayyassa vasanaṭṭhānaṃ karissāmī”ti āha. |
"Venerable sir, for this one day, let the venerable one manage as he can. I will make a dwelling place for the venerable one tomorrow," he said. |
paccekabuddho “tasseva kumārassa saṅgahaṃ karissāmī”ti āgatattā adhivāsesi. |
The solitary Buddha, having come to "give his support to that very young man," consented. |
so tassa adhivāsanaṃ viditvā gato punadivase sakkārasammānaṃ sajjetvā paccekabuddhassa āgamanaṃ olokento aṭṭhāsi. |
He, knowing his consent, went and on the next day, having prepared honor and respect, stood watching for the solitary Buddha's arrival. |
paccekabuddhopi “kahaṃ nu kho ajja bhikkhācāraṃ labhissāmī”ti āvajjento ñatvā tasseva gehadvāraṃ agamāsi. |
The solitary Buddha also, reflecting, "Where indeed will I get alms today?" knew and went to his very door. |
♦ kumāro paccekabuddhaṃ disvā sampiyāyamāno pattaṃ ādāya bhikkhaṃ datvā “imaṃ antovassaṃ mayhaṃ gehadvārameva āgacchatha, bhante”ti paṭiññaṃ gahetvā paccekabuddhe bhattakiccaṃ katvā pakkante attano sahāyakehi saddhiṃ gantvā ekadivaseneva paccekabuddhassa vasanapaṇṇasālañca caṅkamanañca rattiṭṭhānadivāṭṭhānāni ca kārāpetvā adāsi. |
♦ The young man, seeing the solitary Buddha and feeling affection, took the bowl, gave alms, and taking a promise, "During this rains retreat, come to my door only, venerable sir," when the solitary Buddha had finished his meal and departed, he went with his friends and in a single day had a dwelling leaf-hut, a walking path, and places for the night and day made for the solitary Buddha and gave them. |
tasseva paṇṇasālaṃ pavisanavelāya haritūpalittāya bhūmiyā “pādesu kalalaṃ mā laggī”ti attano pārupanaṃ satasahassagghanakaṃ rattakambalaṃ bhūmattharaṇaṃ santharitvā kambalassa vaṇṇena saddhiṃ paccekabuddhassa sarīrappabhaṃ ekasadisaṃ disvā ativiya pasanno hutvā āha — “yathā tumhehi akkantakālato paṭṭhāya imassa kambalassa ativiya pabhā virocati, evameva mayhampi nibbattanibbattaṭṭhāne hatthapādānaṃ vaṇṇo bandhujīvakapupphavaṇṇo hotu, satakkhattuṃ vihatakappāsapaṭalaphassasadisova phasso hotū”ti. |
At the very time he was entering the leaf-hut, on the ground smeared with green clay, thinking, "Let no mud stick to his feet," he spread his own upper garment, a red blanket worth a hundred thousand, as a ground-covering. Seeing that the radiance of the solitary Buddha's body was identical to the color of the blanket, he became exceedingly pleased and said: "Just as from the time you stepped on it, the radiance of this blanket shines exceedingly, so too for me, wherever I am reborn, may the color of my hands and feet be the color of the bandhujīvaka flower, and may their touch be like the touch of a mass of cotton carded a hundred times." |
so temāsaṃ paccekabuddhaṃ upaṭṭhahitvā pavāritakāle ticīvaraṃ adāsi. |
He attended to the solitary Buddha for three months and, at the time of the invitation ceremony, gave him the three robes. |
paccekabuddho paripuṇṇapattacīvaro gandhamādanameva gato. |
The solitary Buddha, with his bowl and robes complete, went back to Gandhamādana. |
♦ sopi kulaputto devamanussesu saṃsaranto amhākaṃ bhagavato kāle kāḷacampānagare upaseṭṭhissa ghare paṭisandhiṃ gaṇhi. |
♦ That clansman also, wandering among gods and humans, at the time of our Blessed One, took conception in the house of the sub-merchant in the city of Kāḷacampā. |
tassa paṭisandhiggahaṇakālato paṭṭhāya seṭṭhikulaṃ anekāni paṇṇākārasahassāni āgacchanti. |
From the time of his conception, thousands of gifts would arrive at the merchant's family morning and evening. |
jātadivase ca sakalanagaraṃ ekasakkārasammānaṃ ahosi. |
And on the day of his birth, the whole city was in a state of single honor and respect. |
athassa nāmaggahaṇadivase mātāpitaro “amhākaṃ putto attano nāmaṃ gaṇhitvāva āgato, rattasuvaṇṇarasaparisittā viyassa sarīracchavī”ti soṇakumārotvevassa nāmaṃ akaṃsu. |
Then, on his naming day, his parents said, "Our son has come, having taken his own name. His skin is like poured red gold," and they gave him the name Soṇakumāra. |
♦ athassa saṭṭhi dhātiyo upanetvā devakumāraṃ viya naṃ sukhena vaḍḍhesuṃ. |
♦ Then they brought him sixty nurses and raised him in comfort like a divine prince. |
tassa evarūpaṃ āhāravidhānaṃ ahosi — saṭṭhikarīsamattaṃ ṭhānaṃ kasitvā tividhena udakena posenti. |
His food arrangement was like this: a space of sixty karīsas was plowed and nourished with three kinds of water. |
kedāre pavisantīsu udakamātikāsu khīrodakassa ca gandhodakassa ca anekāni cāṭisahassāni āsiñcanti. |
In the water channels entering the rice fields, they would pour thousands of jars of milk-water and fragrant water. |
sālisīsānaṃ khīraggahaṇakāle sukādīnaṃ pāṇānaṃ ucchiṭṭhakaraṇanivāraṇatthaṃ vīhigabbhānaṃ sukhumālabhāvatthañca pariyantaparikkhepe ca antarantarā ca thambhe nikhanitvā upari daṇḍake datvā kilañjehi chādetvā samantā sāṇiyā parikkhipitvā sabbapariyante ārakkhaṃ gaṇhanti. |
At the time the rice ears were forming their milk, to prevent creatures like parrots from making it leftover and for the rice grains to be tender, they would drive posts in the surrounding perimeter and in between, place crossbars on top, cover them with mats, surround it all with a screen, and post guards all around the perimeter. |
sasse nipphanne koṭṭhe catujātigandhehi paribhaṇḍaṃ katvā upari uttamagandhehi paribhāventi . |
When the crop was ready, they would prepare the granary with the four kinds of perfumes and fumigate it with the best perfumes. |
anekasahassapurisā khettaṃ oruyha sālisīsāni vaṇṭesu chinditvā muṭṭhimuṭṭhiyo katvā rajjukehi bandhitvā sukkhāpenti. |
Thousands of men would go down into the field, cut the rice ears at the stalk, make them into handfuls, tie them with cords, and dry them. |
tato koṭṭhakassa heṭṭhimatale gandhe santharitvā upari sālisīsāni santharanti. |
Then, spreading perfumes on the bottom floor of the granary, they would spread the rice ears on top. |
evaṃ ekantarikaṃ katvā santharantā koṭṭhakaṃ pūretvā dvāraṃ pidahanti, tivassasampattakāle koṭṭhakaṃ vivaranti. |
Doing it in alternate layers, they would fill the granary and close the door. When three years had passed, they would open the granary. |
vivaṭakāle sakalanagaraṃ sugandhagandhikaṃ hoti. |
When it was opened, the whole city would be fragrant with sweet scents. |
sālimhi pahate dhuttā thuse kiṇitvā gaṇhanti, kuṇḍakaṃ pana cūḷupaṭṭhākā labhanti. |
When the rice was pounded, the dust was bought and taken by distillers, but the fine powder was received by the personal attendants. |
musalaghaṭṭitake sālitaṇḍule vicinitvā gaṇhanti . |
They would select and take the rice grains struck by the pestle. |
te suvaṇṇahīrakapacchiyaṃ pakkhipitvā satakālaṃ parissāvetvā gahite pakkuthitajātirase ekavāraṃ pakkhipitvā uddharanti, pamukhaṭṭhānaṃ sumanapupphasadisaṃ hoti. |
They would put them in a golden diamond basket and, having filtered water a hundred times, they would put the grains in the brewed essence of jasmine once and take them out. The top part would be like a sumana flower. |
taṃ bhojanaṃ suvaṇṇasarake pakkhipitvā pakkuthitāppodakamadhupāyāsapūritassa rajatathālassa upari katvā ādāya gantvā seṭṭhiputtassa purato ṭhapenti. |
They would put that food in a golden dish and, placing it on top of a silver platter filled with brewed milk-rice with little water and honey, they would take it and place it before the merchant's son. |
♦ so attano yāpanamattaṃ bhuñjitvā gandhavāsitena udakena mukhaṃ vikkhāletvā hatthapāde dhovati. |
♦ He would eat just enough to sustain himself, rinse his mouth with fragrant water, and wash his hands and feet. |
athassa dhotahatthapādassa nānappakāraṃ mukhavāsaṃ upanenti. |
Then, after he had washed his hands and feet, they would bring him various kinds of mouth-fresheners. |
tassa akkamanaṭṭhāne varapotthakacittattharaṇaṃ attharanti. |
Where he walked, they would spread a fine, colorful covering. |
hatthapādatalānissa bandhujīvakapupphavaṇṇāni honti, satakālavihatakappāsassa viya phasso, pādatalesu maṇikuṇḍalāvattavaṇṇāni lomāni jāyiṃsu. |
The soles of his hands and feet were the color of the bandhujīvaka flower, their touch was like that of cotton carded a hundred times, and on the soles of his feet grew hairs the color of a coiled jewel. |
so kassacideva kujjhitvā “ājānāhi bhūmiṃ akkamissāmī”ti vadati. |
If he got angry at someone, he would say, "Let me know, and I will step on the ground." |
tassa vayappattassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāretvā nāṭakāni ca upaṭṭhāpesuṃ. |
When he came of age, they had three palaces built suitable for the three seasons and provided dancers. |
so mahāsampattiṃ anubhavanto devo maññe paṭivasati. |
He, enjoying great prosperity, lived as if he were a god. |
♦ atha amhākaṃ satthari sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya viharante pādalomadassanatthaṃ raññā māgadhena pakkosāpetvā asītiyā gāmiyasahassehi saddhiṃ satthu santikaṃ pahito dhammadesanaṃ sutvā paṭiladdhasaddho satthāraṃ pabbajjaṃ yāci. |
♦ Then, when our Teacher had attained omniscience and had set in motion the excellent wheel of Dhamma, and was residing near Rājagaha, he was summoned by the king of Magadha to see the hair on his feet. Being sent to the Teacher with eighty thousand villagers, he heard the Dhamma discourse, gained faith, and asked the Teacher for the going-forth. |
atha naṃ bhagavā “anuññātosi mātāpitūhī”ti pucchitvā ananuññātabhāvaṃ sutvā “na kho, soṇa, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī”ti paṭikkhipi. |
Then the Blessed One, having asked, "Are you permitted by your parents?" and hearing that he was not permitted, said, "Soṇa, the Tathāgatas do not ordain a son who is not permitted by his parents," and refused him. |
so “sādhu bhagavā”ti tathāgatassa vacanaṃ sirasā sampaṭicchitvā mātāpitūnaṃ santikaṃ gantvā anujānāpetvā satthu santikaṃ āgamma aññatarassa bhikkhuno santike pabbaji. |
He said, "Good, Blessed One," and accepting the Tathāgata's word with his head, he went to his parents, obtained their permission, came to the Teacher, and went forth under a certain monk. |
ayamettha saṅkhepo, vitthārato panassa pabbajjāvidhānaṃ pāḷiyaṃ āgatameva. |
This is the summary here; in detail, the method of his going-forth is found in the Pāḷi. |
♦ tassa pabbajjañca upasampadañca labhitvā rājagahe viharantassa sambahulā ñātisālohitā ca sandiṭṭhasambhattā ca sakkārasammānaṃ āharanti, rūpanipphattiyā vaṇṇaṃ kathenti, aññepi janā passituṃ āgacchanti. |
♦ After he had received the going-forth and the higher ordination and was dwelling in Rājagaha, many of his kinsmen and friends would bring honor and respect, praise the perfection of his form, and other people would also come to see him. |
thero cintesi — “mama santikaṃ bahū janā āgacchanti, kammaṭṭhāne vā vipassanāya vā kammaṃ kātuṃ kathaṃ sakkhissāmi, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ kathāpetvā sītavanasusānaṃ gantvā samaṇadhammaṃ kareyyaṃ. |
The elder thought: "Many people come to me. How will I be able to work on my meditation subject or on insight? What if I were to have a meditation subject taught to me by the Teacher and go to the Sītavana cemetery and practice the ascetic's duties? |
tatra hi susānanti jigucchitvā bahū janā nāgamissanti, evaṃsante mama kiccaṃ matthakaṃ pāpuṇissatī”ti satthu santike kammaṭṭhānaṃ kathāpetvā sītavanaṃ gantvā samaṇadhammaṃ kātuṃ ārabhi. |
For there, being disgusted with it as a cemetery, many people will not come. If so, my task will reach its culmination." Having had a meditation subject taught to him by the Teacher, he went to the Sītavana and began to practice the ascetic's duties. |
so cintesi — “mayhaṃ sarīraṃ paramasukhumālaṃ, na kho pana sakkā sukheneva sukhaṃ pāpuṇituṃ, kāyaṃ kilametvāpi samaṇadhammaṃ kātuṃ vaṭṭatī”ti. |
He thought: "My body is extremely delicate. It is not possible to attain happiness through happiness. It is proper to practice the ascetic's duties even by mortifying the body." |
tato ṭhānacaṅkamameva adhiṭṭhāya padhānamakāsi. |
Then, resolving only on standing and walking, he strove. |
tassa sukhumālānaṃ pādatalānaṃ antantehi phoṭā uṭṭhāya bhijjiṃsu, caṅkamo ekalohitova ahosi. |
Blisters arose on the edges of his delicate soles and burst; the walking path became all blood. |
pādesu avahantesu jaṇṇukehipi hatthehipi vāyamitvā caṅkamati. |
When his feet gave way, he strove, walking on his knees and hands. |
evaṃ vīriyaṃ daḷhaṃ karontopi obhāsamattampi nibbattetuṃ asakkonto cintesi — “sace aññopi āraddhavīriyo bhaveyya, mādisova bhaveyya. |
Though he made his energy firm in this way, being unable to produce even a glimmer of light, he thought: "If any other had aroused energy, he would be like me. |
ahaṃ kho pana evaṃ vāyamantopi maggaṃ vā phalaṃ vā uppādetuṃ na sakkomi, addhā nevāhaṃ ugghaṭitaññū, na vipañcitaññū, na neyyo, padaparamena mayā bhavitabbaṃ. |
But I, though striving thus, am not able to produce the path or the fruit. Surely I am not one of quick understanding, nor one of extensive understanding, nor one to be led. I must be one for whom the words are the limit. |
kiṃ me pabbajjāya, hīnāyāvattitvā bhoge ca bhuñjissāmi puññāni ca karissāmī”ti. |
What use is the going-forth to me? I will return to the lower life, enjoy my wealth, and perform meritorious deeds." |
♦ tasmiṃ samaye satthā therassa vitakkaṃ ñatvā sāyanhasamaye bhikkhusaṅghaparivuto tattha gantvā lohitena phuṭṭhaṃ caṅkamaṃ disvā theraṃ vīṇovādena ovaditvā vīriyasamathayojanatthāya tassa kammaṭṭhānaṃ kathetvā gijjhakūṭameva gato. |
♦ At that time, the Teacher, knowing the elder's thought, went there in the evening surrounded by the community of monks, saw the walking path stained with blood, and having admonished the elder with the simile of the lute, and having taught him a meditation subject for the purpose of yoking energy and calm, he went to the Gijjhakūṭa. |
soṇattheropi dasabalassa sammukhā ovādaṃ labhitvā nacirasseva arahatte patiṭṭhāsi. |
The Elder Soṇa also, having received the instruction directly from the Ten-Powered One, not long after was established in Arahantship. |
atha satthā aparabhāge jetavane bhikkhusaṅghaparivuto dhammaṃ desento theraṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, in Jetavana, teaching the Dhamma surrounded by the community of monks, placed the elder in the foremost position among those of aroused energy. |
♦ soṇakuṭikaṇṇattheravatthu |
♦ The Story of the Elder Soṇa Kuṭikaṇṇa |
♦ 206. aṭṭhame kalyāṇavākkaraṇānanti vākkaraṇaṃ vuccati vacanakiriyā, madhuravacanānanti attho. |
♦ 206. In the eighth, "of excellent speech" means the act of speaking; the meaning is "of sweet speech." |
ayañhi thero dasabalena saddhiṃ ekagandhakuṭiyā tathāgatassa madhurena sarena dhammakathaṃ kathesi. |
For this elder, in the same perfumed chamber with the Ten-Powered One, gave a Dhamma talk with a voice as sweet as the Tathāgata's. |
athassa satthā sādhukāraṃ adāsi. |
Then the Teacher gave him a cry of approval. |
tasmā so kalyāṇavākkaraṇānaṃ aggo nāma jāto. |
Therefore he became the foremost of those of excellent speech. |
soṇoti tassa nāmaṃ, koṭiagghanakaṃ pana kaṇṇapiḷandhanaṃ dhāresi. |
"Soṇa" is his name, but he wore an ear-ornament worth a koṭi. |
tasmā kuṭikaṇṇoti vuccati, koṭikaṇṇoti attho. |
Therefore he is called Kuṭikaṇṇa, the meaning being "Koṭikaṇṇa" (crore-ear). |
♦ tassa pañhakamme ayamanupubbikathā — ayampi padumuttarabuddhakāle purimanayeneva mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhatvā satthu dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate ekassa buddhassa sāsane kalyāṇavākkaraṇānaṃ aggena bhavituṃ vaṭṭatī”ti cintetvā dasabalaṃ nimantetvā sattāhaṃ mahādānaṃ datvā, “bhante, yaṃ bhikkhuṃ tumhe ito sattadivasamatthake kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapayittha, ahampi imassa adhikārakammassa phalena anāgate ekassa buddhassa sāsane tathārūpo bhaveyyan”ti patthanaṃ akāsi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, in the former manner, went to the monastery with a great crowd and, standing at the edge of the assembly listening to the Teacher's Dhamma, saw the Teacher place a certain monk in the foremost position among those of excellent speech, and thought, "I too should, in the future, in the dispensation of a Buddha, be the foremost of those of excellent speech," and he invited the Ten-Powered One, gave a great offering for seven days, and said, "Venerable sir, the monk whom you placed seven days ago in the foremost position among those of excellent speech, I too, by the fruit of this meritorious deed, in the future, in the dispensation of a Buddha, may I become like him," he made this aspiration. |
satthā tassa anantarāyaṃ disvā “anāgate gotamabuddhassa sāsane kalyāṇavākkaraṇānaṃ aggo bhavissasī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle for him, said, "In the future, in the dispensation of the Buddha Gotama, you will be the foremost of those of excellent speech," he predicted and departed. |
♦ sopi yāvajīvaṃ kusalaṃ katvā kappasatasahassaṃ devesu ca manussesu ca saṃsaranto amhākaṃ dasabalassa uppattito puretarameva devalokā cavitvā kāḷiyā nāma kuraragharikāya upāsikāya kucchismiṃ paṭisandhiṃ gaṇhi. |
♦ He also, for his whole life, having performed wholesome deeds, and for a hundred thousand eons wandering among gods and humans, even before the arising of our Ten-Powered One, passed away from the deva world and took conception in the womb of a laywoman named Kāḷī, of the Kuraraghara clan. |
sā paripakke gabbhe rājagahanagare attano kulanivesanaṃ āgatā. |
When her pregnancy was full-term, she came to her family residence in the city of Rājagaha. |
♦ tasmiṃ samaye amhākaṃ satthā sabbaññutaṃ patto isipatane dhammacakkaṃ pavattesi. |
♦ At that time, our Teacher had attained omniscience and had set the wheel of Dhamma in motion at Isipatana. |
dhammacakkappavattane dasasahassacakkavāḷadevatā sannipatiṃsu. |
At the setting in motion of the wheel of Dhamma, the deities of the ten-thousandfold world-system assembled. |
tattha eko aṭṭhavīsatiyā yakkhasenāpatīnaṃ abbhantare sātāgiro nāma yakkho dasabalassa dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya cintesi — “kiṃ nu kho ayaṃ evaṃ madhuradhammakathā mama sahāyena hemavatena sutā na sutā”ti? |
There, one among the twenty-eight yakṣa generals, a yakṣa named Sātāgira, having heard the Ten-Powered One's Dhamma talk and being established in the fruit of stream-entry, thought: "Has this sweet Dhamma talk been heard by my friend Hemavata or not?" |
so devasaṅghassa antare olokento taṃ apassitvā “addhā mama sahāyo tiṇṇaṃ ratanānaṃ uppannabhāvaṃ na jānāti, gacchāmi dasabalassa ceva vaṇṇaṃ kathessāmi, paṭividdhadhammañca ārocessāmī”ti attano parisāya saddhiṃ rājagahamatthakena tassa santikaṃ pāyāsi. |
He, looking among the assembly of devas and not seeing him, thought, "Surely my friend does not know of the arising of the three jewels. I will go and tell him of the virtues of the Ten-Powered One and also inform him of the Dhamma I have penetrated," and with his retinue, he set out towards him over Rājagaha. |
♦ hemavatopi tiyojanasahassaṃ himavantaṃ akālapupphitaṃ disvā “mama sahāyena sātāgirena saddhiṃ himavantakīḷitaṃ kīḷissāmī”ti attano parisāya saddhiṃ rājagahamatthakeneva pāyāsi. |
♦ Hemavata also, seeing the three-thousand-yojana Himavant blossoming out of season, thought, "I will play the Himalayan game with my friend Sātāgira," and with his retinue, he set out over Rājagaha. |
tesaṃ dvinnampi aggabalakāyā kulagharikāya kāḷiupāsikāya nivesanamatthake samāgantvā “tumhe kassa parisā, mayaṃ sātāgirassa. |
The vanguard forces of both of them met above the residence of the householder-woman Kāḷī and said, "Whose retinue are you?" "We are of Sātāgira." |
tumhe kassa parisā, mayaṃ hemavatassā”ti āhaṃsu. |
"Whose retinue are you?" "We are of Hemavata." |
te haṭṭhatuṭṭhāva gantvā tesaṃ yakkhasenāpatīnaṃ ārocayiṃsu. |
They, happy and delighted, went and informed their yakṣa generals. |
tepi taṃkhaṇaññeva upāsikāya nivesanamatthake samāgacchiṃsu. |
They also, at that very moment, met above the laywoman's residence. |
sātāgiro hemavataṃ āha — “kahaṃ, samma, gacchasī”ti? |
Sātāgira said to Hemavata: "Where are you going, friend?" |
tava santikaṃ sammāti. |
"To you, friend." |
kiṃkāraṇāti? himavantaṃ pupphitaṃ disvā tayā saddhiṃ tattha kīḷissāmīti. |
"For what reason?" "Seeing the Himavant in bloom, I will play there with you." |
tvaṃ pana, samma, kahaṃ gacchasīti? |
"And you, friend, where are you going?" |
tava santikaṃ, sammāti. |
"To you, friend." |
kiṃkāraṇāti? tvaṃ himavantassa kena pupphitabhāvaṃ jānāsīti? |
"For what reason?" "By what do you know that the Himavant is in bloom?" |
na jānāmi, sammāti. |
"I do not know, friend." |
suddhodanamahārājassa putto siddhatthakumāro dasasahassilokadhātuṃ kampetvā paṭividdhasabbaññutaññāṇo dasasahassacakkavāḷadevatānaṃ majjhe anuttaraṃ dhammacakkaṃ pavattesi. |
"Prince Siddhattha, the son of King Suddhodana, having shaken the ten-thousandfold world-system and penetrated the knowledge of omniscience, has set in motion the unsurpassed wheel of Dhamma in the midst of the deities of the ten-thousandfold world-system. |
tassa pavattitabhāvaṃ na jānāsīti? |
Do you not know of its setting in motion?" |
na jānāmi, sammāti. |
"I do not know, friend." |
tvaṃ ettakameva ṭhānaṃ pupphitanti aññāsi, tassa pana purisassa sakkāratthāya sakaladasasahassacakkavāḷaṃ ekamālāguḷasadisaṃ ajja jātaṃ sammāti. |
"You thought only that much space was in bloom, but today, for the honor of that person, the entire ten-thousandfold world-system has become like a single garland, friend." |
mālā tāva pupphantu, tayā so satthā akkhīni pūretvā diṭṭhoti. |
"Let the garlands bloom, but have you seen that Teacher with your own eyes?" |
āma, samma, satthā ca me diṭṭho, dhammo ca suto, amatañca pītaṃ. |
"Yes, friend, I have seen the Teacher, heard the Dhamma, and drunk the deathless. |
ahaṃ “etaṃ amatadhammaṃ tampi jānāpessāmī”ti tava santikaṃ āgatosmi, sammāti. |
I have come to you, friend, to 'make him also know this deathless Dhamma.'" |
tesaṃ aññamaññaṃ kathentānaṃyeva upāsikā sirisayanato uṭṭhāya nisinnā taṃ kathāsallāpaṃ sutvā sadde nimittaṃ gaṇhi. |
As they were conversing with each other, the laywoman, having risen from her bed and sat up, heard that conversation and took note of the sound. |
“ayaṃ saddo uddhaṃ, na heṭṭhā, amanussabhāsito, no manussabhāsito”ti sallakkhetvā ohitasotā paggahitamānasā hutvā nisīdi. |
Thinking, "This sound is from above, not below; it is spoken by non-humans, not by humans," she sat with her ears attentive and her mind uplifted. |
tato — |
Then— |
♦ “ajja pannaraso uposatho , |
♦ “Today is the fifteenth, the Uposatha, |
♦ dibbā ratti upaṭṭhitā. |
♦ a divine night has arrived. |
♦ anomanāmaṃ satthāraṃ, |
♦ The Teacher of peerless name, |
♦ handa passāma gotaman”ti. |
♦ come, let us see Gotama.” |
— |
— |
♦ evaṃ sātāgirena vutte — |
♦ when this was said by Sātāgira— |
♦ “kacci mano supaṇihito , |
♦ “Is the mind well-directed, |
♦ sabbabhūtesu tādino. |
♦ towards all beings of such a nature? |
♦ kacci iṭṭhe aniṭṭhe ca, |
♦ And in the pleasant and the unpleasant, |
♦ saṅkappassa vasīkatā”ti. |
♦ are your thoughts under control?” |
. |
. |
♦ evaṃ hemavato satthu kāyasamācārañca ājīvañca manosamācārañca pucchi. |
♦ Thus Hemavata asked about the Teacher's physical conduct, livelihood, and mental conduct. |
pucchitaṃ pucchitaṃ sātāgiro vissajjesi. |
Sātāgira answered whatever was asked. |
evaṃ satthu sarīravaṇṇaguṇavaṇṇakathanavasena hemavatasuttante niṭṭhite hemavato sahāyakassa dhammadesanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhahi. |
Thus, when the Hemavata Sutta, in the form of a praise of the Teacher's physical and moral qualities, was finished, Hemavata, sending his knowledge along with his friend's Dhamma teaching, was established in the fruit of stream-entry. |
♦ atha, kāḷī upāsikā, parassa dhamme desīyamāne tathāgataṃ adiṭṭhapubbāva hutvā anussavappasādaṃ uppādetvā parassa vaḍḍhitaṃ bhojanaṃ bhuñjamānā viya sotāpattiphale patiṭṭhāsi. |
♦ Then, Kāḷī the laywoman, while the Dhamma was being taught to another, though she had never seen the Tathāgata before, produced faith through hearing and, as if eating a meal prepared for another, was established in the fruit of stream-entry. |
sā sabbamātugāmānaṃ antare paṭhamakasotāpannā sabbajeṭṭhikā ahosi. |
She was the first stream-enterer among all women, the very eldest. |
tassā saha sotāpattibhāvena tameva rattiṃ gabbhavuṭṭhānaṃ jātaṃ, paṭiladdhadārakassa nāmaggahaṇadivase soṇoti nāmaṃ akāsi. |
Together with her state of stream-entry, on that very night, she gave birth. At the naming ceremony of the child she had obtained, they gave him the name Soṇa. |
sā yathāruciyā kulagehe vasitvā kulagharameva agamāsi. |
She, having lived in the family home as she pleased, went to the family home. |
♦ tasmiṃ samaye mahākaccānatthero taṃ nagaraṃ upanissāya upavatte pabbate paṭivasati. |
♦ At that time, the Elder Mahākaccāna was residing near that city on the Upavatta mountain. |
upāsikā theraṃ upaṭṭhāti. |
The laywoman attended to the elder. |
thero nibaddhaṃ tassā nivesanaṃ gacchati. |
The elder would regularly go to her residence. |
soṇadārakopi nibaddhaṃ therassa santike vicaranto vissāsiko ahosi. |
The child Soṇa also, regularly visiting the elder, became a confidant. |
so aparena samayena therassa santike pabbaji. |
He, at a later time, went forth under the elder. |
thero taṃ upasampādetukāmo tīṇi vassāni gaṇaṃ pariyesitvā upasampādesi. |
The elder, wishing to give him the higher ordination, sought a chapter of monks for three years and then ordained him. |
so upasampanno kammaṭṭhānaṃ kathāpetvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā therasseva santike suttanipātaṃ uggaṇhitvā vutthavasso pavāretvā satthāraṃ passitukāmo hutvā upajjhāyaṃ āpucchi. |
He, having been ordained, had a meditation subject taught to him, developed insight, and attained Arahantship. He learned the Suttanipāta from the elder himself and, having completed the rains retreat and been invited, he wished to see the Teacher and took his leave from his preceptor. |
thero āha — “soṇa, tayi gate satthā taṃ ekagandhakuṭiyaṃ vasāpetvā dhammaṃ ajjhesissati, tvaṃ dhammaṃ kathessasi. |
The elder said: "Soṇa, when you have gone, the Teacher will have you stay in the same perfumed chamber and will request the Dhamma. You will teach the Dhamma. |
satthā tava dhammakathāya pasīditvā tuyhaṃ varaṃ dassati. |
The Teacher, being pleased with your Dhamma talk, will give you a boon. |
tvaṃ varaṃ gaṇhanto imañca imañca gaṇhāhi, mama vacanena dasabalassa pāde vandāhī”ti. |
When you take a boon, take this and this. Pay homage to the feet of the Ten-Powered One in my name." |
so upajjhāyena anuññāto mātūpāsikāya gehaṃ gantvā ārocesi. |
He, being permitted by his preceptor, went to his mother, the laywoman's, house and informed her. |
sāpi “sādhu, tāta, tvaṃ dasabalaṃ passituṃ gacchanto imaṃ kambalaṃ āharitvā satthu vasanagandhakuṭiyā bhūmattharaṇaṃ katvā attharāhī”ti kambalaṃ adāsi. |
She also said, "Good, son. When you go to see the Ten-Powered One, take this blanket and spread it as a ground-covering in the Teacher's dwelling, the perfumed chamber," and she gave him the blanket. |
soṇatthero taṃ ādāya senāsanaṃ saṃsāmetvā anupubbena satthu vasanaṭṭhānaṃ gantvā dasabalassa buddhāsane nisinnavelāyameva upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. |
The Elder Soṇa took it, arranged his lodging, and in due course went to the Teacher's dwelling place. He approached at the very time the Ten-Powered One was seated on the Buddha-seat, paid homage, and stood to one side. |
satthā tena saddhiṃ paṭisanthāraṃ katvā ānandattheraṃ āmantesi — “ānanda, imassa bhikkhussa senāsanaṃ jānāhī”ti. |
The Teacher, after exchanging pleasantries with him, addressed the Elder Ānanda: "Ānanda, find a lodging for this monk." |
thero satthu adhippāyaṃ ñatvā antogandhakuṭiyaṃyeva bhūmattharaṇaṃ ussārento viya atthari. |
The elder, knowing the Teacher's intention, spread it as if lifting the ground-covering right in the perfumed chamber. |
♦ atha kho bhagavā bahudevarattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi, āyasmāpi kho soṇo bahudevarattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. |
♦ Then the Blessed One, having spent much of the divine night in the open air, entered the monastery. The venerable Soṇa also, having spent much of the divine night in the open air, entered the monastery. |
satthā pacchimayāme sīhaseyyaṃ kappetvā paccūsasamaye vuṭṭhāya nisīditvā “ettakena kālena soṇassa kāyadaratho paṭippassaddho bhavissatī”ti ñatvā āyasmantaṃ soṇaṃ ajjhesi — “paṭibhātu taṃ bhikkhu dhammo bhāsitun”ti. |
The Teacher, having taken the lion's posture in the last watch of the night, arose at dawn, sat down, and knowing, "By this time Soṇa's bodily fatigue will have subsided," he requested the venerable Soṇa: "Let the Dhamma be clear to you, monk, for speaking." |
soṇatthero madhurassarena ekabyañjanampi avināsento aṭṭhakavaggiyāni suttāni abhāsi. |
The Elder Soṇa recited the suttas of the Aṭṭhakavagga with a sweet voice, without losing a single syllable. |
kathāpariyosāne bhagavā sādhukāraṃ datvā “suggahito te bhikkhu dhammo, mayā desitakāle ca ajja ca ekasadisāva desanā, kiñci ūnaṃ vā adhikaṃ vā natthī”ti pasannabhāvaṃ pakāsesi. |
At the end of the talk, the Blessed One gave a cry of approval and said, "The Dhamma has been well-grasped by you, monk. The teaching at the time I taught it and today is identical; there is nothing deficient or excessive," thus showing his pleasure. |
soṇattheropi “ayaṃ okāso”ti sallakkhetvā upajjhāyassa vacanena dasabalaṃ vanditvā vinayadharapañcamena gaṇena upasampadaṃ ādiṃ katvā sabbe vare yāci, satthā adāsi. |
The Elder Soṇa also, recognizing, "This is the opportunity," paid homage to the Ten-Powered One in his preceptor's name and asked for all the boons, starting with the higher ordination by a chapter of five Vinaya-holders. The Teacher granted them. |
puna thero mātūpāsikāya vacanena vanditvā “ayaṃ, bhante, upāsikāya tumhākaṃ vasanagandhakuṭiyaṃ bhūmattharaṇatthaṃ kambalo pahito”ti kambalaṃ datvā uṭṭhāyāsanā satthāraṃ vanditvā padakkhiṇaṃ katvā pakkāmi. |
Again, the elder, in his mother, the laywoman's, name, paid homage and said, "This, venerable sir, is the blanket sent by the laywoman to be a ground-covering in your dwelling, the perfumed chamber," and giving the blanket, he rose from his seat, paid homage to the Teacher, circumambulated him, and departed. |
ayamettha saṅkhepo, vitthārato pana therassa pabbajjaṃ ādiṃ katvā sabbaṃ sutte āgatameva. |
This is the summary here; in detail, everything from the elder's going-forth is found in the sutta. |
♦ iti thero satthu santikā aṭṭha vare labhitvā upajjhāyassa santikaṃ gantvā sabbaṃ taṃ pavattiṃ ārocesi. |
♦ Thus the elder, having received eight boons from the Teacher, went to his preceptor and reported the whole matter. |
punadivase mātūpāsikāya nivesanadvāraṃ gantvā bhikkhāya aṭṭhāsi. |
On the next day, he went to the door of his mother, the laywoman's, residence and stood for alms. |
upāsikā “putto kira me dvāre ṭhito”ti sutvā vegena āgantvā abhivādetvā hatthato pattaṃ gahetvā antonivesane nisīdāpetvā bhojanaṃ adāsi. |
The laywoman, hearing, "It is said my son is standing at the door," came quickly, paid homage, took the bowl from his hand, had him seated inside the residence, and gave him a meal. |
atha naṃ bhattakiccapariyosāne āha — “diṭṭho te, tāta, dasabalo”ti? |
Then, at the end of the meal, she said: "Have you seen the Ten-Powered One, son?" |
āma upāsiketi. |
"Yes, laywoman." |
vandito te mama vacanenāti? |
"Did you pay homage in my name?" |
āma vandito, sopi ca me kambalo tathāgatassa vasanaṭṭhāne bhūmattharaṇaṃ katvā atthatoti. |
"Yes, I paid homage. And that blanket of mine has been spread as a ground-covering in the Tathāgata's dwelling place." |
kiṃ, tāta, tayā kira satthu dhammakathā kathitā, satthārā ca te sādhukāro dinnoti? |
"What, son, is it true that a Dhamma talk was given by you to the Teacher, and that the Teacher gave you a cry of approval?" |
tayā kathaṃ ñātaṃ upāsiketi? |
"How did you know, laywoman?" |
tāta, mayhaṃ gehe adhivatthā devatā dasabalena tuyhaṃ sādhukāraṃ dinnadivase “sakaladasasahassacakkavāḷe devatā sādhukāraṃ adaṃsū”ti āha — tāta, tayā kathitadhammakathaṃ buddhānaṃ kathitaniyāmeneva mayhampi kathetuṃ paccāsīsāmīti. |
"Son, the deity dwelling in my house, on the day the Ten-Powered One gave you a cry of approval, said, 'The deities in the entire ten-thousandfold world-system gave a cry of approval.' Son, I expect you to teach me the Dhamma talk you taught, in the very same way the Buddhas taught it." |
thero mātu kathaṃ sampaṭicchi. |
The elder consented to his mother's word. |
sā tassa adhivāsanaṃ viditvā dvāre maṇḍapaṃ kāretvā dasabalassa kathitaniyāmeneva attano dhammakathaṃ kathāpesīti vatthu ettha samuṭṭhitaṃ. |
She, knowing his consent, had a pavilion made at the door and had him teach the Dhamma in the very same way the Ten-Powered One had taught. This is the origin of the story here. |
satthā aparabhāge ariyagaṇamajjhe nisinno theraṃ kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, seated in the midst of the noble assembly, placed the elder in the foremost position among those of excellent speech. |
♦ sīvalittheravatthu |
♦ The Story of the Elder Sīvali |
♦ 207. navame lābhīnaṃ yadidaṃ sīvalīti ṭhapetvā tathāgataṃ lābhīnaṃ bhikkhūnaṃ sīvalitthero aggoti dasseti. |
♦ 207. In the ninth, "of the recipients of offerings, this Sīvali" shows that, apart from the Tathāgata, the Elder Sīvali is the foremost of the monks who are recipients of offerings. |
tassa pañhakamme ayamanupubbikathā — ayampi atīte padumuttarabuddhakāle vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lābhīnaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti dasabalaṃ nimantetvā purimanayeneva sattāhaṃ mahādānaṃ datvā “bhagavā ahampi iminā adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate pana ekassa buddhassa sāsane ahampi tumhehi so etadagge ṭhapitabhikkhu viya lābhīnaṃ aggo bhaveyyan”ti patthanaṃ akāsi. |
Concerning him, in the set of questions, this is the sequential story: This one also, in the past, at the time of the Buddha Padumuttara, in the way that has been described, went to the monastery and, standing at the edge of the assembly listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among the recipients of offerings, and thought, "I too should, in the future, become like him." He invited the Ten-Powered One, and in the former manner, having given a great offering for seven days, he said, "Blessed One, I too, by this meritorious deed, do not aspire for any other fortune. But in the future, in the dispensation of a Buddha, may I too, like that monk placed by you in the foremost position, be the foremost of the recipients of offerings," he made this aspiration. |
satthā anantarāyaṃ disvā “ayaṃ te patthanā anāgate gotamassa buddhassa sāsane samijjhissatī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, said, "This aspiration of yours will be fulfilled in the future, in the dispensation of the Buddha Gotama," he predicted and departed. |
♦ sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassībuddhakāle bandhumatīnagarato avidūre ekasmiṃ gāme paṭisandhiṃ gaṇhi. |
♦ That clansman also, for his whole life, having performed wholesome deeds and wandering among gods and humans, at the time of the Buddha Vipassī, took conception in a certain village not far from the city of Bandhumatī. |
tasmiṃ samaye bandhumatīnagaravāsino raññā saddhiṃ sākacchitvā sākacchitvā dasabalassa dānaṃ denti. |
At that time, the residents of the city of Bandhumatī, having had discussions with the king, would give a donation to the Ten-Powered One. |
te ekadivasaṃ sabbeva ekato hutvā dānaṃ dentā “kiṃ nu kho amhākaṃ dānamukhe natthī”ti madhuñca guḷadadhiñca na addasaṃsu. |
One day, as they were all giving a donation together, they thought, "What is not at the head of our donation?" and they did not see honey and curd with molasses. |
te “yato kutoci āharissāmā”ti janapadato nagaraṃ pavisanamagge purisaṃ ṭhapesuṃ. |
They, thinking, "We will bring it from wherever," placed a man on the road entering the city from the countryside. |
tadā esa kulaputto attano gāmato guḷadadhivārakaṃ gahetvā “kiñcideva āharissāmī”ti nagaraṃ gacchanto mukhaṃ dhovitvā “dhotahatthapādo pavisissāmī”ti phāsukaṭṭhānaṃ olokento naṅgalasīsamattaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā “puññena me idaṃ uppannan”ti gahetvā nagaraṃ pavisati. |
At that time, this clansman, taking a measure of curd with molasses from his own village, and thinking, "I will bring something," while going to the city, washed his face and, thinking, "I will enter with my hands and feet washed," while looking for a comfortable place, saw a stick-honeycomb, free of flies, the size of a plow-head, and thinking, "This has arisen for me through merit," he took it and entered the city. |
nāgarehi ṭhapitapuriso taṃ disvā, “bho purisa, kassimaṃ āharasī”ti pucchi. |
The man placed by the citizens saw him and asked, "Friend, for whom are you bringing this?" |
na kassaci sāmi, vikkiṇituṃ pana me idaṃ ānītanti. |
"For no one, master. But this has been brought by me to be sold." |
tena hi, bho purisa, imaṃ kahāpaṇaṃ gahetvā etaṃ madhuñca guḷadadhiñca dehīti. |
"Then, friend, take this kahāpaṇa and give me this honey and curd with molasses." |
♦ so cintesi — “idaṃ na bahumūlaṃ, ayañca ekappahāreneva bahuṃ deti, vīmaṃsituṃ vaṭṭatī”ti . |
♦ He thought: "This is not of great value, and this one, at a single stroke, is giving a lot. It is proper to investigate." |
tato naṃ “nāhaṃ ekakahāpaṇena demī”ti āha. |
Then he said to him, "I will not give it for one kahāpaṇa." |
yadi evaṃ, dve gahetvā dehīti. |
"If so, take two and give it." |
dvīhipi na demīti. |
"I will not give it for two either." |
etenupāyena vaḍḍhantaṃ vaḍḍhantaṃ sahassaṃ pāpuṇi. |
In this way, increasing and increasing, it reached a thousand. |
so cintesi — “atiañchituṃ na vaṭṭati, hotu tāva, imassa kattabbakiccaṃ pucchissāmī”ti. |
He thought: "It is not proper to bargain too much. Let it be for now; I will ask what his purpose is." |
atha naṃ āha — “idaṃ na bahuagghanakaṃ, tvañca bahuṃ desi, kena kammena idaṃ gaṇhāsī”ti? |
Then he said to him: "This is not of great value, but you are giving a lot. For what purpose do you take this?" |
idha, bho, nagaravāsino raññā saddhiṃ paṭivirujjhitvā vipassīdasabalassa dānaṃ dentā idaṃ dvayaṃ dānamukhe apassantā pariyesanti. |
"Here, friend, the city-dwellers, being at odds with the king, are giving a donation to the Ten-Powered Vipassī, and not seeing these two things at the head of the donation, they are searching for them. |
sace idaṃ dvayaṃ na labhissanti, nāgarānaṃ parājayo bhavissati. |
If they do not get these two things, it will be a defeat for the citizens. |
tasmā sahassaṃ datvā gaṇhāmīti. |
Therefore I am taking it, giving a thousand." |
kiṃ panetaṃ nāgarānameva vaṭṭati, na aññesaṃ dātuṃ vaṭṭatīti? |
"But is it only proper for the citizens, and not proper for others to give?" |
yassa kassaci dātuṃ avāritametanti. |
"It is not forbidden for anyone to give." |
atthi pana te koci nāgarānaṃ dāne ekadivasaṃ sahassaṃ dātāti? |
"But is there anyone among the citizens who gives a thousand for a single day's donation?" |
natthi sammāti. |
"There is not, friend." |
imesaṃ pana dvinnaṃ sahassagghanakabhāvaṃ jānāsīti? |
"But do you know that these two things are worth a thousand?" |
āma jānāmīti. |
"Yes, I know." |
tena hi gaccha, nāgarānaṃ ācikkha — “eko puriso imāni dve mūlena na deti, sahattheneva dātukāmo, tumhe imesaṃ dvinnaṃ kāraṇā nirussukkā hothā”ti. |
"Then go, tell the citizens: 'A certain man does not give these two things for a price; he wishes to give them with his own hand. You should not be anxious on account of these two things.' |
tvaṃ pana me imasmiṃ dānamukhe jeṭṭhakabhāvassa kāyasakkhī hohīti. |
But you be my eyewitness to my seniority at the head of this donation." |
♦ so gāmavāsī paribbayatthaṃ gahitamāsakena pañcakaṭukaṃ gahetvā cuṇṇaṃ katvā dadhito kañjiyaṃ vāhetvā tattha madhupaṭalaṃ pīḷetvā pañcakaṭukacuṇṇena yojetvā ekasmiṃ paduminipatte pakkhipitvā taṃ saṃvidahitvā ādāya dasabalassa avidūre ṭhāne nisīdi. |
♦ That villager, with a māsaka coin taken for expenses, took the five pungent spices, made them into a powder, strained the whey from the curd, squeezed the honeycomb into it, mixed it with the powder of the five pungent spices, placed it on a lotus leaf, and having arranged it, took it and sat in a place not far from the Ten-Powered One. |
mahājanena āhariyamānassa sakkārassa antare attano pattavāraṃ olokayamāno okāsaṃ ñatvā satthu santikaṃ gantvā “bhagavā ayaṃ mayhaṃ duggatapaṇṇākāro, imaṃ me anukampaṃ paṭicca gaṇhathā”ti. |
Watching his turn amidst the honor being brought by the great crowd, and knowing the opportunity, he went to the Teacher and said, "Blessed One, this is my poor man's gift. Out of compassion for me, please accept this." |
satthā tassa anukampaṃ paṭicca catumahārājadattiyena selamayena pattena taṃ paṭiggahetvā yathā aṭṭhasaṭṭhibhikkhusatasahassassa diyyamānaṃ na khīyati, evaṃ adhiṭṭhāsi. |
The Teacher, out of compassion for him, accepted it with the stone bowl given by the four great kings, and resolved that, when it was given to the sixty-eight hundred thousand monks, it would not be exhausted. |
sopi kulaputto niṭṭhitabhattakiccaṃ bhagavantaṃ abhivādetvā ekamantaṃ ṭhito āha — “diṭṭho me bhagavā ajja bandhumatīnagaravāsikehi tumhākaṃ sakkāro āhariyamāno, ahampi imassa kammassa nissandena nibbattanibbattabhave lābhaggayasaggappatto bhaveyyan”ti. |
That clansman also, when the Blessed One had finished his meal, paid homage and, standing to one side, said: "I have seen today, Blessed One, the honor brought to you by the residents of the city of Bandhumatī. I too, by the result of this deed, in every existence where I am reborn, may I be one who has attained the pinnacle of gain and glory." |
satthā “evaṃ hotu kulaputtā”ti vatvā tassa ca nagaravāsīnañca bhattānumodanaṃ katvā pakkāmi. |
The Teacher, saying, "So be it, clansman," and having given the blessing for the meal to him and the city-dwellers, departed. |
♦ sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde suppavāsāya rājadhītāya kucchismiṃ paṭisandhiṃ gaṇhi. |
♦ That clansman also, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, took conception in the womb of the royal daughter Suppavāsā. |
paṭisandhiggahaṇato paṭṭhāya sāyaṃ pātañca paṇṇākārasatāni pāpuṇanti, suppavāsā sampattiṃ gacchati. |
From the time of his conception, hundreds of gifts would arrive morning and evening, and Suppavāsā came into prosperity. |
atha naṃ puññavīmaṃsanatthaṃ hatthena bījapacchiṃ phusāpenti, ekekabījato salākasatampi salākasahassampi nigacchati. |
Then, to test his merit, they had her touch a seed-basket with her hand; from each seed, a hundred or a thousand stalks would come forth. |
ekakarīsakhettato paññāsampi saṭṭhipi sakaṭāni uppajjanti. |
From a one-karīsa field, fifty or sixty carts would be produced. |
koṭṭhapūraṇakālepi koṭṭhadvāraṃ hatthena phusāpenti, rājadhītāya puññena gaṇhantānaṃ gahitagahitaṭṭhānaṃ puna pūrati. |
At the time of filling the granary also, they would have her touch the granary door with her hand; by the merit of the royal daughter, for those who were taking, the place that was taken would fill up again. |
paripuṇṇabhattakumbhitopi “rājadhītāya puññan”ti vatvā yassa kassaci dentānaṃ yāva na ukkaḍḍhanti, na tāva bhattaṃ khīyati. |
Even from a full pot of food, saying, "It is by the merit of the royal daughter," when they gave to anyone, as long as they did not scrape it out, the food would not be exhausted. |
dārake kucchigateyeva satta vassāni atikkamiṃsu. |
While the child was in the womb, seven years passed. |
♦ gabbhe pana paripakke sattāhaṃ mahādukkhaṃ anubhosi. |
♦ But when the pregnancy was full-term, she experienced great suffering for seven days. |
sā sāmikaṃ āmantetvā “pure maraṇā jīvamānāva dānaṃ dassāmī”ti satthu santikaṃ pesesi — “gaccha imaṃ pavattiṃ satthu ārocetvā satthāraṃ nimantehi, yañca satthā vadeti, taṃ sādhukaṃ upalakkhetvā āgantvā mayhaṃ kathehī”ti. |
She addressed her husband and, thinking, "I will give a donation while I am still alive, before I die," she sent him to the Teacher, saying: "Go, report this matter to the Teacher and invite the Teacher. And whatever the Teacher says, take good note of it, come back, and tell me." |
so gantvā tassā sāsanaṃ bhagavato ārocesi. |
He went and reported her message to the Blessed One. |
satthā “sukhinī hotu suppavāsā koliyadhītā, sukhinī arogā arogaṃ puttaṃ vijāyatū”ti āha. |
The Teacher said, "May Suppavāsā, the Koliyan daughter, be happy. Being happy and healthy, may she give birth to a healthy son." |
rājā taṃ sutvā bhagavantaṃ abhivādetvā antogāmābhimukho pāyāsi. |
The prince, hearing that, paid homage to the Blessed One and set out towards the village. |
tassa pure āgamanāyeva suppavāsāya kucchito dhamakaraṇā udakaṃ viya gabbho nikkhami, parivāretvā nisinnajano assumukhova hasituṃ āraddho. |
Even before he arrived, the fetus came out from Suppavāsā's womb like water from a water-skin. The people sitting around her, with tears on their faces, began to laugh. |
haṭṭhatuṭṭho mahājano rañño puttasāsanaṃ ārocetuṃ agamāsi. |
The happy and delighted crowd went to report the news of the son to the prince. |
♦ rājā tesaṃ iṅgitaṃ disvāva “dasabalena kathitakathā nipphannā maññe”ti cintesi. |
♦ The prince, seeing their gesture, thought, "The words spoken by the Ten-Powered One must have been fulfilled." |
so āgantvā satthu sāsanaṃ rājadhītāya ārocesi. |
He came and reported the Teacher's message to the royal daughter. |
rājadhītā “tayā nimantitaṃ jīvitabhattameva maṅgalabhattaṃ bhavissati, gaccha sattāhaṃ dasabalaṃ nimantehī”ti. |
The royal daughter said, "The meal of life invited by you will be an auspicious meal. Go, invite the Ten-Powered One for seven days." |
rājā tathā akāsi. |
The prince did so. |
sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattayiṃsu. |
For seven days, they held a great offering for the community of monks with the Buddha at its head. |
dārako sabbesaṃ ñātīnaṃ santattacittaṃ nibbāpento jātoti sīvalidārakotvevassa nāmaṃ akaṃsu. |
Because the child was born, having cooled the heated minds of all his kinsmen, they gave him the name Sīvalikumāra ("Prince Cool"). |
so satta vassāni gabbhe vasitattā jātakālato paṭṭhāya sabbakammakkhamo ahosi. |
Because he had lived in the womb for seven years, from the time of his birth, he was capable of all actions. |
dhammasenāpati sāriputto sattame divase tena saddhiṃ kathāsallāpaṃ akāsi. |
The General of the Dhamma, Sāriputta, on the seventh day, had a conversation with him. |
satthāpi dhammapade gāthaṃ abhāsi — |
The Teacher also spoke a verse in the Dhammapada: |
♦ “yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā. |
♦ “He who has crossed over this swampy, difficult path, saṃsāra, and delusion, |
♦ tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī. |
♦ who has crossed over, gone to the other shore, meditative, untroubled, free from doubt, |
♦ anupādāya nibbuto, tamahaṃ brūmi brāhmaṇan”ti. |
♦ extinguished without clinging—him I call a brahmin.” |
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♦ atha naṃ thero evamāha — “kiṃ pana tayā evarūpaṃ dukkharāsiṃ anubhavitvā pabbajituṃ na vaṭṭatī”ti? |
♦ Then the elder said to him: "But is it not proper for you, having experienced such a mass of suffering, to go forth?" |
labhamāno pabbajeyyaṃ, bhanteti. |
"If I can, I would go forth, venerable sir." |
suppavāsā taṃ dārakaṃ therena saddhiṃ kathentaṃ disvā “kiṃ nu kho me putto dhammasenāpatinā saddhiṃ kathetī”ti theraṃ upasaṅkamitvā pucchi — “mayhaṃ putto tumhehi saddhiṃ kiṃ katheti, bhadante”ti? |
Suppavāsā, seeing her son talking with the elder, thought, "What is my son saying to the General of the Dhamma?" and she approached the elder and asked: "What is my son saying to you, venerable sir?" |
attanā anubhūtaṃ gabbhavāsadukkhaṃ kathetvā tumhehi anuññāto pabbajissāmīti vadatīti. |
"Having spoken of the suffering of dwelling in the womb that he experienced, he says he will go forth if permitted by you." |
sādhu, bhante, pabbājetha nanti. |
"Good, venerable sir, ordain him." |
thero taṃ vihāraṃ netvā tacapañcakakammaṭṭhānaṃ datvā pabbājento, “sīvali, na tuyhaṃ aññena ovādena kammaṃ atthi, tayā satta vassāni anubhūtadukkhameva paccavekkhāhī”ti. |
The elder took him to the monastery and, giving him the meditation on the five parts of the body, while ordaining him, he said, "Sīvali, you have no need for any other instruction. Reflect on the suffering you experienced for seven years." |
bhante, pabbājanameva tumhākaṃ bhāro, yaṃ pana mayā kātuṃ sakkā, tamahaṃ jānissāmīti. |
"Venerable sir, ordaining me is your responsibility. But what I can do, I will know." |
so paṭhamakesavaṭṭiyā ohāritakkhaṇeyeva sotāpattiphale patiṭṭhāsi, dutiyāya ohāritakkhaṇe sakadāgāmiphale, tatiyāya anāgāmiphale. |
At the moment the first lock of hair was cut, he was established in the fruit of stream-entry; at the moment the second was cut, in the fruit of once-returning; at the third, in the fruit of non-returning. |
sabbesaṃyeva pana kesānaṃ oropanañca arahattasacchikiriyā ca apacchā apurimā ahosi. |
But the cutting of all his hair and the realization of Arahantship were simultaneous. |
tassa pabbajitadivasato paṭṭhāya bhikkhusaṅghassa cattāro paccayā yadicchakaṃ uppajjanti. |
From the day he was ordained, the four requisites arose for the community of monks as they wished. |
evaṃ ettha vatthu samuṭṭhitaṃ. |
Thus the story originated here. |
♦ aparabhāge satthā sāvatthiṃ agamāsi. |
♦ Later, the Teacher went to Sāvatthī. |
thero satthāraṃ abhivādetvā, “bhante, mayhaṃ puññaṃ vīmaṃsissāmi, pañca me bhikkhusatāni dethā”ti āha . |
The elder paid homage to the Teacher and said, "Venerable sir, I will test my merit. Give me five hundred monks." |
gaṇha, sīvalīti. |
"Take them, Sīvali." |
so pañcasate bhikkhū gahetvā himavantābhimukhaṃ gacchanto aṭavimaggaṃ gacchati. |
He took five hundred monks and, going towards the Himavant, he went by the forest path. |
tassa paṭhamaṃ diṭṭhā nigrodhe adhivatthā devatā satta divasāni dānaṃ adāsi. |
The deity dwelling in the banyan tree first seen by him gave a donation for seven days. |
iti so — |
Thus he— |
♦ “nigrodhaṃ paṭhamaṃ passi, dutiyaṃ paṇḍavapabbataṃ. |
♦ “First he saw the banyan, second the Paṇḍava mountain, |
♦ tatiyaṃ aciravatiyaṃ, catutthaṃ varasāgaraṃ. |
♦ third the Aciravatī, fourth the great ocean, |
♦ “pañcamaṃ himavantaṃ so, chaṭṭhaṃ chaddantupāgami. |
♦ “Fifth the Himavant he, sixth to Chaddanta he went, |
♦ sattamaṃ gandhamādanaṃ, aṭṭhamaṃ atha revatan”ti. |
♦ seventh to Gandhamādana, and eighth then to Revata.” |
♦ sabbaṭṭhānesu satta satta divasāneva dānaṃ adaṃsu. |
♦ In all places, they gave a donation for seven days each. |
gandhamādanapabbate pana nāgadattadevarājā nāma sattadivasesu ekadivasaṃ khīrapiṇḍapātaṃ adāsi, ekadivasaṃ sappipiṇḍapātaṃ adāsi. |
But on Mount Gandhamādana, the deva-king Nāgadatta, on one of the seven days, gave an alms-food of milk; on another day, an alms-food of ghee. |
bhikkhusaṅgho āha — “āvuso, imassa devarañño neva dhenuyo duyhamānā paññāyanti, na dadhinimmathanaṃ, kuto te, devarāja, imaṃ uppajjatī”ti? |
The community of monks said: "Friend, for this deva-king, neither are cows being milked seen, nor is curd being churned. From where does this arise for you, deva-king?" |
“bhante, kassapadasabalassa kāle khīrasalākabhattadānassetaṃ phalan”ti devarājā āha. |
"Venerable sirs, this is the fruit of the gift of ticket-food of milk at the time of the Ten-Powered Kassapa," said the deva-king. |
aparabhāge satthā khadiravaniyarevatassa paccuggamanaṃ aṭṭhuppattiṃ katvā theraṃ attano sāsane lābhaggayasaggappattānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, making the meeting with Revata of the acacia forest the occasion, placed the elder in the foremost position among those who had attained the pinnacle of gain and glory in his dispensation. |
♦ vakkalittheravatthu |
♦ The Story of the Elder Vakkali |
♦ 208. dasame saddhādhimuttānanti saddhāya adhimuttānaṃ, balavasaddhānaṃ bhikkhūnaṃ vakkalitthero aggoti dasseti. |
♦ 208. In the tenth, "of those liberated by faith" means of those liberated through faith; of the monks of strong faith, the Elder Vakkali is the foremost, he shows. |
aññesaṃ hi saddhā vaḍḍhetabbā hoti, therassa pana hāpetabbā jātā. |
For while the faith of others needs to be increased, the elder's faith had to be reduced. |
tasmā so saddhādhimuttānaṃ aggoti vutto. |
Therefore he is called the foremost of those liberated by faith. |
vakkalīti panassa nāmaṃ. |
"Vakkali" is his name. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi atīte padumuttarabuddhakāle vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti vuttanayeneva satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā dasabalaṃ vanditvā, “bhante, ahampi iminā adhikārakammena tumhehi saddhādhimuttānaṃ etadagge ṭhapitabhikkhu viya anāgate ekassa buddhassa sāsane saddhādhimuttānaṃ aggo bhaveyyan”ti patthanaṃ akāsi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, in the past, at the time of the Buddha Padumuttara, in the way that has been described, went to the monastery and, standing at the edge of the assembly listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among those liberated by faith, and thought, "I too should, in the future, become like him." In the way that has been described, he invited the Teacher, gave a great offering for seven days, and paying homage to the Ten-Powered One, he said, "Venerable sir, I too, by this meritorious deed, like the monk placed by you in the foremost position among those liberated by faith, in the future, in the dispensation of a Buddha, may I be the foremost of those liberated by faith," he made this aspiration. |
satthā tassa anantarāyaṃ disvā byākaritvā pakkāmi. |
The Teacher, seeing no obstacle for him, made the prediction and departed. |
♦ sopi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ satthukāle sāvatthiyaṃ brāhmaṇakule paṭisandhiṃ gaṇhi, vakkalītissa nāmaṃ akaṃsu. |
♦ He also, for his whole life, having performed wholesome deeds and wandering among gods and humans, at the time of our Teacher, took conception in a brahmin family in Sāvatthī. They gave him the name Vakkali. |
so vuddhippatto tayo vede uggaṇhitvā dasabalaṃ bhikkhusaṅghaparivutaṃ sāvatthiyaṃ carantaṃ disvā satthu sarīrasampattiṃ olokento sarīrasampattidassanena atitto dasabalena saddhiṃyeva vicarati. |
When he grew up, he learned the three Vedas and, seeing the Ten-Powered One wandering in Sāvatthī surrounded by the community of monks, he looked at the perfection of the Teacher's body and, not being satisfied with seeing the perfection of the body, he wandered about with the Ten-Powered One. |
vihāraṃ gacchantena saddhiṃ vihāraṃ gantvā sarīranipphattiṃ olokentova tiṭṭhati. |
Going to the monastery with him when he went to the monastery, he would stand looking at the perfection of his body. |
dhammasabhāyaṃ nisīditvā dhammaṃ kathentassa sammukhaṭṭhāne ṭhito dhammaṃ suṇāti. |
When he was seated in the Dhamma-hall teaching the Dhamma, he would stand in front and listen to the Dhamma. |
so saddhaṃ paṭilabhitvā “agāramajjhe vasanto nibaddhaṃ dasabalassa dassanaṃ na labhissāmī”ti pabbajjaṃ yācitvā satthu santike pabbaji. |
He gained faith and, thinking, "Living in the household, I will not regularly get to see the Ten-Powered One," he asked for the going-forth and went forth under the Teacher. |
♦ tato paṭṭhāya ṭhapetvā āhārakaraṇavelaṃ avasesakāle yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito yonisomanasikāraṃ pahāya dasabalaṃ olokentova viharati. |
♦ From then on, except for the time of taking food, at other times, standing where he could see the Ten-Powered One, he would live, having abandoned wise attention, just looking at the Ten-Powered One. |
satthā tassa ñāṇaparipākaṃ āgamento dīghampi addhānaṃ tasmiṃ rūpadassanavaseneva vicarante kiñci avatvā “idānissa ñāṇaṃ paripākagataṃ, sakkā etaṃ bodhetun”ti ñatvā evamāha — “kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. |
The Teacher, waiting for his knowledge to mature, for a long time while he was wandering about just seeing his form, did not say anything. Knowing, "Now his knowledge has matured; it is possible to awaken him," he said this: "What is it to you, Vakkali, to see this foul body? Whoever, Vakkali, sees the Dhamma, he sees me. |
yo maṃ passati, so dhammaṃ passati. |
Whoever sees me, he sees the Dhamma. |
dhammañhi, vakkali, passanto maṃ passati, maṃ passanto dhammaṃ passatī”ti. |
For, Vakkali, seeing the Dhamma, he sees me; seeing me, he sees the Dhamma." |
♦ satthari evaṃ ovadantepi thero dasabalassa dassanaṃ pahāya neva aññattha gantuṃ sakkoti. |
♦ Even when the Teacher admonished him thus, the elder was not able to abandon the sight of the Ten-Powered One and go elsewhere. |
tato satthā “nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī”ti upakaṭṭhāya vassūpanāyikāya rājagahaṃ gantvā vassūpanāyikadivase “apehi, vakkalī”ti theraṃ paṇāmeti. |
Then the Teacher, thinking, "This monk will not understand without receiving a shock," when the rains retreat was near, went to Rājagaha and, on the day of the rains retreat, dismissed the elder, saying, "Go away, Vakkali." |
buddhā ca nāma ādeyyavacanā honti, tasmā thero satthāraṃ paṭippharitvā ṭhātuṃ asakkonto temāsaṃ dasabalassa sammukhe āgantuṃ avisahanto “kiṃ dāni sakkā kātuṃ, tathāgatenamhi paṇāmito, sammukhībhāvaṃ na labhāmi, kiṃ mayhaṃ jīvitenā”ti gijjhakūṭapabbate papātaṭṭhānaṃ abhiruhi. |
And Buddhas have words that are to be taken to heart. Therefore, the elder, being unable to stand in opposition to the Teacher, and being unable to come into the presence of the Ten-Powered One for three months, thought, "What can be done now? I have been dismissed by the Tathāgata; I cannot get to see him. What is the use of my life?" and he ascended to a precipice on the Gijjhakūṭa mountain. |
satthā tassa kilamanabhāvaṃ ñatvā “ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā”ti attānaṃ dassetuṃ obhāsaṃ vissajjesi. |
The Teacher, knowing his distress, thought, "This monk, not getting solace from me, might destroy the supporting condition for the path and fruit," and to show himself, he sent forth a radiance. |
athassa satthu diṭṭhakālato paṭṭhāya eva mahantaṃ sokasallaṃ pahīnaṃ. |
Then, from the moment he saw the Teacher, his great arrow of sorrow was removed. |
satthā sukkhataḷāke oghaṃ āharanto viya vakkalittherassa balavapītisomanassaṃ uppādetuṃ dhammapade imaṃ gāthamāha — |
The Teacher, to produce strong joy and gladness in the Elder Vakkali, as if bringing a flood into a dry lake, spoke this verse in the Dhammapada: |
♦ “pāmojjabahulo bhikkhu, pasanno buddhasāsane. |
♦ “The monk full of joy, serene in the Buddha's teaching, |
♦ adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhan”ti. |
♦ would attain the peaceful state, the happiness of the stilling of formations.” |
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♦ vakkalittherassa ca “ehi, vakkalī”ti hatthaṃ pasāresi. |
♦ And to the Elder Vakkali, he stretched out his hand, saying, "Come, Vakkali." |
thero “dasabalo me diṭṭho, ehīti avhāyanampi laddhan”ti balavapītiṃ uppādetvā “kuto gacchāmī”ti attano gamanabhāvaṃ ajānitvāva dasabalassa sammukhe ākāse pakkhanditvā paṭhamapādena pabbate ṭhitoyeva satthārā vuttagāthaṃ āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ patvā tathāgataṃ vandamānova otari. |
The elder, thinking, "I have seen the Ten-Powered One, and I have received the call 'Come,'" produced strong joy and, not knowing from where he was going, he rose into the air in front of the Ten-Powered One. Standing on the mountain with his first step, he reflected on the verse spoken by the Teacher, and in mid-air, having suppressed his joy, he attained Arahantship together with the analytical knowledges and descended, paying homage to the Tathāgata. |
aparabhāge satthā ariyagaṇamajjhe nisinno theraṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in the midst of the noble assembly, placed the elder in the foremost position among those liberated by faith. |
♦ dutiyavaggavaṇṇanā. |
♦ Commentary on the Second Chapter. |
♦ (14) 3. tatiyaetadaggavaggo |
♦ (14) 3. The Third Chapter on the Foremost |
♦ [unnamed] |
♦ [unnamed] |
♦ 209. tatiyavaggassa paṭhame sikkhākāmānanti tisso sikkhā kāmayamānānaṃ sampiyāyitvā sikkhantānanti attho. |
♦ 209. In the first of the third chapter, "of those eager for training" means of those who desire the three trainings, who train with affection. |
rāhuloti attano puttaṃ rāhulattheraṃ dasseti. |
"Rāhula" indicates his own son, the Elder Rāhula. |
thero kira pabbajitadivasato paṭṭhāya pātova uṭṭhahanto hatthapūraṃ vālikaṃ ukkhipitvā “aho vatāhaṃ ajja dasabalassa ceva ācariyupajjhāyānañca santikā ettakaṃ ovādañceva anusāsaniñca labheyyan”ti pattheti. |
It is said that the elder, from the day he went forth, would get up early in the morning, take up a handful of sand, and aspire, "Oh, that I might today receive this much instruction and admonition from the Ten-Powered One and from my teachers and preceptors." |
tasmā sikkhākāmānaṃ aggo nāma jātoti. |
Therefore he became the foremost of those eager for training. |
♦ 210. dutiye saddhāpabbajitānanti saddhāya pabbajitānaṃ. |
♦ 210. In the second, "of those who went forth out of faith." |
raṭṭhapāloti raṭṭhaṃ pāletuṃ samattho, bhinnaṃ vā raṭṭhaṃ sandhāretuṃ samatthe kule jātotipi raṭṭhapāloti saṅkhaṃ gato. |
"Raṭṭhapāla" means one who is able to protect the country, or one born in a family capable of uniting a divided country, thus he was reckoned as Raṭṭhapāla. |
so hi satthu dhammadesanaṃ sutvā paṭiladdhasaddho cuddasabhattacchede katvā mātāpitaro pabbajjaṃ anujānāpetvā pabbajito. |
He, having heard the Teacher's Dhamma discourse and gained faith, and having fasted for fourteen meals to get his parents to permit his going-forth, went forth. |
tasmā saddhāpabbajitānaṃ aggo nāma jāto. |
Therefore he became the foremost of those who went forth out of faith. |
♦ rāhula-raṭṭhapālattheravatthu |
♦ The Story of the Elders Rāhula and Raṭṭhapāla |
♦ imesaṃ pana ubhinnampi therānaṃ pañhakamme ayamanupubbikathā — ete kira dvepi atīte padumuttarabuddhakāle haṃsavatīnagare gahapatimahāsālakule nibbattiṃsu. |
♦ Concerning both of these elders, in the set of questions, this is the sequential story: These two, it is said, in the past, at the time of the Buddha Padumuttara, were born into great wealthy householder families in the city of Haṃsavatī. |
tesaṃ daharakāle nāmaṃ vā gottaṃ vā na kathiyati. |
Their names or clans in their youth are not told. |
vayappattā pana gharāvāse patiṭṭhāya attano attano pitu accayena ubhopi attano attano ratanakoṭṭhāgārakammike pakkosāpetvā aparimāṇaṃ dhanaṃ disvā — “imaṃ ettakaṃ dhanarāsiṃ ayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, amhehi dāni yena kenaci upāyena imaṃ dhanaṃ gahetvā gantuṃ vaṭṭatī”ti te ubhopi janā catūsu ṭhānesu kapaṇaddhikādīnaṃ mahādānaṃ dātuṃ āraddhā. |
But when they came of age and were established in the household life, after the death of their respective fathers, both of them summoned the keepers of their respective treasure-houses and, seeing the immeasurable wealth, thought: "Our grandfathers, great-grandfathers, and so on were not able to take this mass of wealth with them when they went. It is proper for us now, by some means or other, to go, taking this wealth with us." Both of them began to give great donations to the poor, the needy, and so on, in four places. |
eko attano dānagge āgatāgatajanaṃ pucchitvā yāgukhajjakādīsu yassa yaṃ paṭibhāti, tassa taṃ adāsi, tassa teneva kāraṇena āgatapākoti nāmaṃ jātaṃ. |
One of them would ask the people who came to his alms-hall, and whatever anyone liked among gruel, snacks, etc., he gave that to him. For that reason, he became known as Āgatapāka ("he who cooks what is asked for"). |
itaro apucchitvāva gahitagahitabhājanaṃ pūretvā pūretvā deti, tassapi teneva kāraṇena anaggapākoti nāmaṃ jātaṃ, appamāṇapākoti attho. |
The other, without asking, would fill whatever vessel was taken and give it. He too, for that reason, became known as Anaggapāka ("he who cooks what is priceless"), the meaning being "he who cooks without measure." |
♦ te ubhopi ekadivasaṃ pātova mukhadhovanatthaṃ bahigāmaṃ agamaṃsu. |
♦ One day, both of them went outside the village early in the morning to wash their faces. |
tasmiṃ samaye himavantato dve mahiddhikā tāpasā bhikkhācāratthāya ākāsena āgantvā tesaṃ sahāyakānaṃ avidūre otaritvā “mā no ete passiṃsū”ti ekapasse aṭṭhaṃsu. |
At that time, two powerful ascetics came from the Himavant through the air for alms-round and, descending not far from those friends, stood to one side, thinking, "Let them not see us." |
te ubhopi janā tesaṃ lābubhājanādiparikkhāraṃ saṃvidhāya antogāmaṃ sandhāya bhikkhāya gatānaṃ santikaṃ āgamma vandiṃsu. |
Both of them, having arranged their requisites, such as their gourd-bowls, went to them who had gone for alms towards the village and paid homage. |
atha ne tāpasā “kāya velāya āgatattha mahāpuññā”ti āhaṃsu. |
Then the ascetics said to them, "At what time have you come, men of great merit?" |
te “adhunāva, bhante”ti vatvā tesaṃ hatthato lābubhājanaṃ gahetvā attano attano gehaṃ netvā bhattakiccapariyosāne nibaddhaṃ bhikkhāgahaṇatthaṃ paṭiññaṃ gaṇhiṃsu. |
They said, "Just now, venerable sirs," and taking the gourd-bowls from their hands, they took them to their respective homes and, at the end of the meal, they took a promise for the regular acceptance of alms. |
♦ tesu eko tāpaso sapariḷāhakāyadhātuko hoti. |
♦ Of them, one ascetic had a body-element that was feverish. |
so attano ānubhāvena mahāsamuddaudakaṃ dvedhā katvā pathavindharanāgarājassa bhavanaṃ gantvā divāvihāraṃ nisīdati. |
He, by his own power, having parted the water of the great ocean, would go to the abode of the Nāga king Pathavindhara and sit for the day's abiding. |
so utusappāyaṃ gahetvā paccāgantvā attano upaṭṭhākassa gehe bhattānumodanaṃ karonto “pathavindharanāgabhavanaṃ viya hotū”ti vadati. |
He, having found a suitable climate and returning, while giving the blessing for the meal in his supporter's house, would say, "May it be like the abode of Pathavindhara." |
atha naṃ ekadivasaṃ upaṭṭhāko pucchi — “bhante, tumhe anumodanaṃ karontā ‘pathavindharanāgabhavanaṃ viya hotū’ti vadatha, mayamassa atthaṃ na jānāma, kiṃ vuttaṃ hoti idaṃ, bhante”ti? |
Then one day his supporter asked him: "Venerable sir, when you give the blessing, you say, 'May it be like the abode of Pathavindhara.' We do not know its meaning. What does this mean, venerable sir?" |
āma, kuṭumbiya ahaṃ “tumhākaṃ sampatti pathavindharanāgarājasampattisadisā hotū”ti vadāmīti. |
"Yes, householder, I am saying, 'May your fortune be like the fortune of the Nāga king Pathavindhara.'" |
kuṭumbiko tato paṭṭhāya pathavindharanāgarājabhavane cittaṃ ṭhapesi. |
The householder, from then on, set his mind on the abode of the Nāga king Pathavindhara. |
♦ itaro tāpaso tāvatiṃsabhavanaṃ gantvā suññe serisakavimāne divāvihāraṃ karoti. |
♦ The other ascetic would go to the Tāvatiṃsa heaven and practice the day's abiding in the empty Serisaka mansion. |
so āgacchanto gacchanto ca sakkassa devarājassa sampattiṃ disvā attano upaṭṭhākassa anumodanaṃ karonto “sakkavimānaṃ viya hotū”ti vadati. |
He, coming and going, and seeing the fortune of Sakka, king of the gods, when giving the blessing to his supporter, would say, "May it be like the mansion of Sakka." |
atha naṃ sopi kuṭumbiyo itaro sahāyako taṃ tāpasaṃ viya pucchi. |
Then that householder also asked him, just as the other friend had asked that ascetic. |
so tassa vacanaṃ sutvā sakkabhavane cittaṃ ṭhapesi. |
He, hearing his words, set his mind on the abode of Sakka. |
te ubhopi patthitaṭṭhānesuyeva nibbattā. |
Both of them were reborn in the very places they had aspired for. |
♦ pathavindharabhavane nibbatto pathavindharanāgarājā nāma jāto. |
♦ The one reborn in the abode of Pathavindhara became the Nāga king Pathavindhara. |
so nibbattakkhaṇe attano attabhāvaṃ disvā “amanāpassa vata me ṭhānassa kulupakatāpaso vaṇṇaṃ kathesi, urena parisakkitvā vicaraṇaṭṭhānametaṃ, nūna so aññaṃ ṭhānaṃ na jānātī”ti vippaṭisārī ahosi. |
At the moment of his rebirth, seeing his own existence, he thought, "The ascetic praised a place that is unpleasant for me. This is a place for crawling on one's breast. Surely he does not know any other place," and he was regretful. |
athassa taṃkhaṇeyeva alaṅkatapaṭiyattāni nāganāṭakāni sabbadisāsu tūriyāni paggaṇhiṃsu. |
Then, at that very moment, adorned and prepared Nāga dancers played musical instruments in all directions. |
so tasmiṃyeva khaṇe taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇī ahosi. |
At that very moment, he abandoned that existence and became of the form of a young man. |
anvaddhamāsañca cattāro mahārājāno sakkassa upaṭṭhānaṃ gacchanti. |
And every half-month, the four great kings go to attend on Sakka. |
tasmā sopi virūpakkhena nāgaraññā saddhiṃ sakkassa upaṭṭhānaṃ gato. |
Therefore, he too went with the Nāga king Virūpakkha to attend on Sakka. |
sakko taṃ dūratova āgacchantaṃ disvā sañjāni. |
Sakka saw him coming from afar and recognized him. |
atha naṃ samīpe āgantvā ṭhitakāle “kahaṃ nibbattosi sammā”ti pucchi. |
Then, when he had come near and was standing, he asked, "Where were you reborn, friend?" |
mā kathesi, mahārāja, urena parisakkanaṭṭhāne nibbattomhi, tumhe pana kalyāṇamittaṃ labhitthāti. |
"Do not speak of it, great king. I was reborn in a place for crawling on one's breast. But you have found a good friend." |
samma, tvaṃ “aṭṭhāne nibbattomhī”ti mā vitakkayi, padumuttaradasabalo loke nibbatto, tassa adhikārakammaṃ katvā imaṃyeva ṭhānaṃ patthehi, ubho sukhaṃ vasissāmāti. |
"Friend, do not think, 'I was reborn in an unworthy place.' The Ten-Powered Padumuttara has been born in the world. Having performed a meritorious deed for him, aspire for this very place. We will both live happily." |
so “evaṃ, deva, karissāmī”ti gantvā padumuttaradasabalaṃ nimantetvā attano nāgabhavane nāgaparisāya saddhiṃ sabbarattiṃ sakkārasammānaṃ sajjesi. |
He, saying, "So, O king, I will do," went and invited the Ten-Powered Padumuttara and, in his Nāga abode, with the Nāga assembly, prepared honor and respect for the whole night. |
♦ satthā punadivase uṭṭhite aruṇe attano upaṭṭhākaṃ sumanattheraṃ āmantesi — “sumana, ajja tathāgato dūraṃ bhikkhācāraṃ gamissati, mā puthujjanabhikkhū āgacchantu, tepiṭakā paṭisambhidāppattā chaḷabhiññāva āgacchantū”ti. |
♦ The Teacher, on the next day, when the dawn had arisen, addressed his attendant, the Elder Sumana: "Sumana, today the Tathāgata will go far for alms-round. Let no ordinary monks come. Let only those who have mastered the Tipiṭaka, attained the analytical knowledges, and possess the six supernormal powers come." |
thero satthu vacanaṃ sutvā sabbesaṃ ārocesi. |
The elder, hearing the Teacher's word, informed all of them. |
satthārā saddhiṃ satasahassā bhikkhū ākāsaṃ pakkhandiṃsu. |
A hundred thousand monks rose into the air with the Teacher. |
pathavindharo nāgaparisāya saddhiṃ dasabalassa paccuggamanaṃ āgato satthāraṃ parivāretvā samuddamatthake maṇivaṇṇā ūmiyo maddamānaṃ bhikkhusaṅghaṃ oloketvā ādito satthāraṃ, pariyosāne saṅghanavakaṃ tathāgatassa puttaṃ uparevatasāmaṇeraṃ nāma olokento “anacchariyo sesasāvakānaṃ evarūpo iddhānubhāvo, imassa pana taruṇabāladārakassa evarūpo iddhānubhāvo ativiya acchariyo”ti pītipāmojjaṃ uppādesi. |
Pathavindhara, with the Nāga assembly, came to meet the Ten-Powered One and, surrounding the Teacher, he looked at the community of monks crushing the jewel-colored waves on the surface of the ocean. Looking at the Teacher first, and at the end, at the youngest of the Sangha, the Teacher's son, the novice Uparevata, he thought, "The power of such psychic ability in the other disciples is not wonderful, but the power of such psychic ability in this young boy is exceedingly wonderful," and he produced joy and gladness. |
♦ athassa bhavane dasabale nisinne sesabhikkhūsu koṭito paṭṭhāya nisīdantesu satthu sammukhaṭṭhāneyeva uparevatasāmaṇerassa āsanaṃ pāpuṇi. |
♦ Then, in his abode, when the Ten-Powered One was seated, and the other monks were sitting down starting from the end, the seat of the novice Uparevata came to be right in front of the Teacher. |
nāgarājā yāguṃ dentopi khajjakaṃ dentopi sakiṃ dasabalaṃ oloketi, sakiṃ uparevatasāmaṇeraṃ. |
The Nāga king, when giving gruel and when giving snacks, would look once at the Ten-Powered One and once at the novice Uparevata. |
tassa kira sarīre satthu sarīre viya dvattiṃsa mahāpurisalakkhaṇāni paññāyanti. |
For on his body, the thirty-two marks of a great man were visible, just as on the Teacher's body. |
tato nāgarājā “ayaṃ sāmaṇero buddhānaṃ sadiso paññāyati, kiṃ nu kho hotī”ti avidūre nisinnaṃ aññataraṃ bhikkhuṃ pucchi — “ayaṃ, bhante, sāmaṇero dasabalassa kiṃ hotī”ti? |
Then the Nāga king, thinking, "This novice appears similar to the Buddhas. What can this be?" asked a certain monk sitting nearby: "Venerable sir, what is this novice to the Ten-Powered One?" |
putto, mahārājāti. |
"He is his son, great king." |
so cintesi — “mahā vatāyaṃ bhikkhu, evarūpassa sobhaggappattassa tathāgatassa puttabhāvaṃ labhi. |
He thought: "Oh, what a great monk this is, who has obtained the state of being the son of the Tathāgata, who has attained such beauty. |
sarīrampissa ekadesena buddhānaṃ sarīrasadisaṃ paññāyati, mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti sattāhaṃ mahādānaṃ datvā, “bhante, ahaṃ imassa adhikārakammassānubhāvena ayaṃ uparevato viya anāgate ekassa buddhassa putto bhaveyyan”ti patthanaṃ akāsi. |
And his body appears in one part similar to the body of the Buddhas. I too should, in the future, become like him." He gave a great offering for seven days and said, "Venerable sir, by the power of this meritorious deed, may I, like this Uparevata, become the son of a Buddha in the future," he made this aspiration. |
satthā anantarāyaṃ disvā “anāgate gotamabuddhassa putto bhavissasī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, said, "In the future, you will be the son of the Buddha Gotama," he predicted and departed. |
♦ pathavindharopi puna addhamāse sampatte virūpakkhena saddhiṃ sakkassa upaṭṭhānaṃ gato. |
♦ Pathavindhara also, when half a month had passed again, went with Virūpakkha to attend on Sakka. |
atha naṃ samīpe ṭhitaṃ sakko pucchi — “patthito te, samma, ayaṃ devaloko”ti? |
Then Sakka, when he was standing nearby, asked: "Have you aspired for this deva world, friend?" |
na patthito mahārājāti. |
"I have not aspired for it, great king." |
kiṃ dosaṃ addasāti? |
"What fault did you see?" |
doso natthi, mahārāja, ahaṃ pana dasabalassa puttaṃ uparevatasāmaṇeraṃ passiṃ. |
"There is no fault, great king, but I saw the Ten-Powered One's son, the novice Uparevata. |
tassa me diṭṭhakālato paṭṭhāya aññattha cittaṃ na nami, svāhaṃ “anāgate ekassa buddhassa evarūpo putto bhaveyyan”ti patthanaṃ akāsiṃ. |
From the moment I saw him, my mind has not inclined elsewhere. So I made the aspiration, 'In the future, may I be such a son of a Buddha.' |
tvampi, mahārāja, ekaṃ patthanaṃ karohi, te mayaṃ nibbattaṭṭhāne na vinā bhavissāmāti. |
You too, great king, make an aspiration, and where we are reborn, we will not be separated." |
sakko tassa vacanaṃ sampaṭicchitvā ekaṃ mahānubhāvaṃ bhikkhuṃ disvā “katarakulā nu kho nikkhamitvā ayaṃ kulaputto pabbajito”ti āvajjento “ayaṃ bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa putto hutvā cuddasa bhattacchede katvā mātāpitaro pabbajjaṃ anujānāpetvā pabbajito”ti aññāsi. |
Sakka, accepting his word, saw a monk of great power and, reflecting, "From what family has this clansman gone forth?" he knew, "This one, being the son of a family capable of uniting a divided country, has gone forth after fasting for fourteen meals to get his parents' permission." |
ñatvā ca pana ajānanto viya dasabalaṃ pucchitvā sattāhaṃ mahāsakkāraṃ katvā, “bhante, ahaṃ imassa kalyāṇakammassa nissandena tumhākaṃ sāsane ayaṃ kulaputto viya anāgate ekassa buddhassa sāsane saddhāpabbajitānaṃ aggo bhaveyyan”ti patthanaṃ akāsi. |
And knowing this, but as if not knowing, he asked the Ten-Powered One, and having made a great honor for seven days, he said, "Venerable sir, by the result of this wholesome deed, in your dispensation, like this clansman, in the future, in the dispensation of a Buddha, may I be the foremost of those who go forth out of faith," he made this aspiration. |
satthā anantarāyaṃ disvā “tvaṃ, mahārāja, anāgate gotamassa buddhassa sāsane saddhāpabbajitānaṃ aggo bhavissasī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, said, "You, great king, in the future, in the dispensation of the Buddha Gotama, will be the foremost of those who go forth out of faith," he predicted and departed. |
sakkopi attano devapurameva gato. |
Sakka also went back to his own deva city. |
♦ te ubhopi nibbattaṭṭhānato cavitvā devamanussesu saṃsarantā anekasahassakappe atikkamiṃsu. |
♦ Both of them, passing away from the place of their rebirth and wandering among gods and humans, passed many thousands of eons. |
ito pana dvānavutikappamatthake phusso nāma buddho loke udapādi. |
Then, ninety-two eons ago from now, a Buddha named Phussa arose in the world. |
tassa pitā mahindo nāma rājā ahosi, vemātikā tayo kaniṭṭhabhātaro. |
His father was a king named Mahinda, and he had three younger brothers by a different mother. |
rājā divase divase “mayhaṃyeva buddho mayhaṃ dhammo mayhaṃ saṅgho”ti mamāyanto sayameva dasabalaṃ nibaddhaṃ bhojanaṃ bhojeti. |
The king, day after day, claiming, "The Buddha is mine, the Dhamma is mine, the Sangha is mine," would regularly feed the Ten-Powered One himself. |
♦ athassa ekadivasaṃ paccanto kupito. |
♦ Then one day, his border region became rebellious. |
so putte āmantesi — “tātā, paccanto kupito, tumhehi vā mayā vā gantabbaṃ. |
He addressed his sons: "Sons, the border region is rebellious. Either you or I must go. |
yadi ahaṃ gacchāmi, tumhehi iminā niyāmena dasabalo paricaritabbo”ti. |
If I go, you must attend to the Ten-Powered One in this manner." |
te tayopi ekappahāreneva āhaṃsu — “tāta, tumhākaṃ gamanakiccaṃ natthi, mayaṃ core vidhamissāmā”ti pitaraṃ vanditvā paccantaṃ gantvā core vidhamitvā vijitasaṅgāmā hutvā nivattiṃsu. |
All three of them said at once: "Son, there is no need for you to go. We will vanquish the robbers." They paid homage to their father, went to the border region, vanquished the robbers, and returned as victors of the battle. |
te antarāmagge pādamūlikehi saddhiṃ mantayiṃsu — “tātā, amhākaṃ gatakkhaṇeyeva pitā varaṃ dassati, kataraṃ varaṃ gaṇhāmā”ti? |
On the way, they consulted with their foot-soldiers: "Sons, as soon as we arrive, our father will give us a boon. Which boon shall we take?" |
ayyā, tumhākaṃ pitu accayena dullabhaṃ nāma natthi, tumhākaṃ pana jeṭṭhabhātikaṃ phussabuddhaṃ paṭijagganavaraṃ gaṇhathā”ti āhaṃsu. |
"Sirs, after your father's passing, nothing is hard to get. But you should take the boon of attending to your elder brother, the Buddha Phussa," they said. |
te “kalyāṇaṃ tumhehi vuttan”ti sabbepi ekacittā hutvā gantvā pitaraṃ addasaṃsu. |
They said, "You have spoken well," and all being of one mind, they went and saw their father. |
tadā pitā tesaṃ pasīditvā varaṃ adāsi. |
Then their father, being pleased with them, gave them a boon. |
te “temāsaṃ tathāgataṃ paṭijaggissāmā”ti varaṃ yāciṃsu. |
They asked for the boon, "We will attend to the Tathāgata for three months." |
rājā “ayaṃ dātuṃ na sakkā, aññaṃ varaṃ gaṇhathā”ti āha. |
The king said, "This cannot be given. Take another boon." |
tāta, amhākaṃ aññena varena kiccaṃ natthi, sace tumhe dātukāmā, etaṃyeva no varaṃ dethāti. |
"Son, we have no need for any other boon. If you are willing to give, give us this very boon." |
rājā tesu punappunaṃ kathentesu attanā paṭiññātattā “na sakkā na dātun”ti cintetvā āha — “tātā, ahaṃ tumhākaṃ varaṃ demi, apica kho pana buddhā nāma durāsadā honti sīhā viya ekacarā, dasabalaṃ paṭijaggantā appamattā bhaveyyāthā”ti. |
The king, as they spoke again and again, and because he himself had promised, thought, "It is not possible not to give," and said: "Sons, I give you the boon. But Buddhas are hard to approach; they are like lions wandering alone. Be diligent in attending to the Ten-powered One." |
♦ te cintayiṃsu — “amhehi tathāgataṃ paṭijaggantehi anucchavikaṃ katvā paṭijaggituṃ vaṭṭatī”ti sabbepi ekacittā hutvā dasasīlāni samādāya nirāmagandhā hutvā satthu dānaggaparivahanake tayo purise ṭhapayiṃsu. |
♦ They thought: "When we attend to the Tathāgata, it is proper to attend to him in a fitting manner." All being of one mind, they undertook the ten precepts and, being without the smell of raw flesh, they appointed three men as managers of the Teacher's alms-hall. |
tesu eko dhanadhaññuppādako ahosi, eko māpako, eko dānasaṃvidhāyako. |
Of them, one was the producer of wealth and grain, one was the measurer, and one was the arranger of the donation. |
tesu dhanadhaññuppādako paccuppanne bimbisāro mahārājā jāto, māpako visākho upāsako, dānasaṃvidhāyako raṭṭhapālattheroti. |
Of them, the producer of wealth and grain became King Bimbisāra in the present age, the measurer became the lay follower Visākha, and the arranger of the donation became the Elder Raṭṭhapāla. |
so tattha yāvajīvaṃ kusalaṃ katvā devapure nibbatto. |
He, having performed wholesome deeds there for his whole life, was reborn in a deva city. |
ayaṃ pana rāhulatthero nāma kassapadasabalassa kāle kikissa kāsirañño jeṭṭhaputto hutvā nibbatti, pathavindharakumārotissa nāmaṃ akaṃsu. |
This one, however, who became the Elder Rāhula, at the time of the Ten-Powered Kassapa, was born as the eldest son of King Kiki of Kāsī. They gave him the name Prince Pathavindhara. |
tassa satta bhaginiyo ahesuṃ. |
He had seven sisters. |
tā dasabalassa satta pariveṇāni kārayiṃsu. |
They had seven monastic cells built for the Ten-Powered One. |
pathavindharo oparajjaṃ labhi. |
Pathavindhara received the position of viceroy. |
so tā bhaginiyo āha — “tumhehi kāritapariveṇesu mayhampi ekaṃ dethā”ti. |
He said to those sisters: "Of the cells built by you, give one to me." |
bhātika, tumhe uparājaṭṭhāne ṭhitā, tumhehi nāma amhākaṃ dātabbaṃ, tumhe aññaṃ pariveṇaṃ karothāti. |
"Brother, you are in the position of viceroy; it is you who should give to us. You build another cell." |
so tāsaṃ vacanaṃ sutvā pañca vihārasatāni kāresi. |
He, hearing their words, had five hundred monasteries built. |
pañca pariveṇasatānītipi vadanti. |
Some also say five hundred cells. |
so tattha yāvajīvaṃ kusalaṃ katvā devapure nibbatti. |
He, having performed wholesome deeds there for his whole life, was reborn in a deva city. |
imasmiṃ pana buddhuppāde pathavindharakumāro amhākaṃ bodhisattassa aggamahesiyā kucchismiṃ paṭisandhiṃ gaṇhi, tassa sahāyako kururaṭṭhe thullakoṭṭhitanigame raṭṭhapālaseṭṭhigehe nibbatti. |
But in this Buddha-era, Prince Pathavindhara took conception in the womb of our Bodhisatta's chief queen. His friend was born in the house of the merchant Raṭṭhapāla in the town of Thullakoṭṭhita in the Kuru country. |
♦ atha amhākaṃ dasabalo abhisambodhiṃ patvā pavattitavaradhammacakko anupubbena kapilavatthuṃ āgantvā rāhulakumāraṃ pabbājesi. |
♦ Then our Ten-Powered One, having attained supreme enlightenment and having set in motion the excellent wheel of Dhamma, came in due course to Kapilavatthu and ordained Prince Rāhula. |
tassa pabbajjāvidhānaṃ pāḷiyaṃ āgatameva. |
The method of his going-forth is found in the Pāḷi. |
evaṃ pabbajitassa panassa satthā abhiṇhaovādavasena rāhulovādasuttaṃ abhāsi. |
Of him who had thus gone forth, the Teacher, by way of frequent instruction, spoke the Rāhulovāda Sutta. |
rāhulopi pātova vuṭṭhāya hatthena vālukaṃ ukkhipitvā “dasabalassa ceva ācariyupajjhāyānañca santikā ajja ettakaṃ ovādaṃ labheyyan”ti vadati. |
Rāhula also, getting up early in the morning, would take a handful of sand and say, "Today, may I receive this much instruction from the Ten-Powered One and from my teachers and preceptors." |
bhikkhusaṅghamajjhe kathā udapādi “ovādakkhamo vata rāhulasāmaṇero pitu anucchaviko putto”ti. |
A discussion arose in the community of monks: "The novice Rāhula is so amenable to instruction, a son befitting his father." |
satthā bhikkhūnaṃ cittācāraṃ ñatvā “mayi gate ekā dhammadesanā ca vaḍḍhissati, rāhulassa ca guṇo pākaṭo bhavissatī”ti gantvā dhammasabhāyaṃ buddhāsāne nisinno bhikkhū āmantesi — “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti. |
The Teacher, knowing the course of the monks' minds, thinking, "When I am gone, both a Dhamma teaching will be enhanced, and Rāhula's virtue will become manifest," went and, seated on the Buddha-seat in the Dhamma-hall, addressed the monks: "With what talk, monks, are you now sitting together?" |
rāhulasāmaṇerassa ovādakkhamabhāvaṃ kathema bhagavāti. |
"We are speaking of the novice Rāhula's quality of being amenable to instruction, Blessed One." |
satthā imasmiṃ ṭhāne ṭhatvā rāhulassa guṇadīpanatthaṃ migajātakaṃ āharitvā kathesi — |
The Teacher, standing at this point, to show Rāhula's virtue, brought up and told the Miga Jātaka: |
♦ “migaṃ tipallatthamanekamāyaṃ, |
♦ “The deer with three postures, of many wiles, |
♦ aṭṭhakkhuraṃ aḍḍharattā papāyiṃ. |
♦ with eight hooves, I escaped at midnight. |
♦ ekena sotena chamā’ssasanto, |
♦ Breathing through one ear on the ground, |
♦ chahi kalāhitibhoti bhāgineyyo”ti. |
♦ with six stratagems, nephew, this is how it is.” |
. |
. |
♦ athassa sattavassikasāmaṇerakāle “mā heva kho rāhulo daharabhāvena kīḷanatthāyapi sampajānamusā bhāseyyā”ti ambalaṭṭhiyarāhulovādaṃ desesi. |
♦ Then, when he was a seven-year-old novice, he taught the Ambalaṭṭhika-Rāhulovāda, saying, "Let Rāhula not tell a deliberate lie even in play because of his youth." |
aṭṭhārasavassikasāmaṇerakāle tathāgatassa pacchato piṇḍāya pavisantassa satthu ceva attano ca rūpasampattiṃ disvā gehasitaṃ vitakkaṃ vitakkentassa “yaṃkiñci, rāhula, rūpan”tiādinā nayena mahārāhulovādasuttantaṃ kathesi. |
When he was an eighteen-year-old novice, as he was entering for alms behind the Tathāgata and, seeing the perfection of his own form and that of the Teacher, was thinking a thought connected with the household life, he taught the Mahā-Rāhulovāda Sutta in the manner of "Whatever, Rāhula, is form..." |
saṃyuttake pana rāhulovādopi aṅguttare rāhulovādopi therassa vipassanācāroyeva. |
And in the Saṃyutta, the Rāhulovāda, and in the Aṅguttara, the Rāhulovāda, are the Elder's practice of insight. |
athassa satthā ñāṇaparipākaṃ ñatvā avassikabhikkhukāle andhavane nisinno cūḷarāhulovādaṃ kathesi. |
Then the Teacher, knowing that his knowledge had matured, while he was in the Andhavana during the time of the non-resident monks, taught the Cūḷa-Rāhulovāda. |
desanāpariyosāne rāhulatthero koṭisatasahassadevatāhi saddhiṃ arahattaṃ pāpuṇi, sotāpannasakadāgāmianāgāmidevatānaṃ gaṇanā natthi. |
At the end of the discourse, the Elder Rāhula, along with a hundred thousand koṭis of deities, attained Arahantship. There is no counting the stream-enterer, once-returner, and non-returner deities. |
atha satthā aparabhāge ariyasaṅghamajjhe nisinno theraṃ imasmiṃ sāsane sikkhākāmānaṃ aggaṭṭhāne ṭhapesi. |
Then the Teacher, later, seated in the midst of the noble assembly, placed the elder in the foremost position among those eager for training in this dispensation. |
♦ satthari pana kururaṭṭhe cārikāya nikkhamitvā thullakoṭṭhitaṃ anuppatte raṭṭhapālo kulaputto satthu dhammadesanaṃ sutvā paṭiladdhasaddho mātāpitaro anujānāpetvā dasabalaṃ upasaṅkamitvā satthu āṇattiyā aññatarassa therassa santike pabbaji. |
♦ But when the Teacher had set out on a tour in the Kuru country and had arrived at Thullakoṭṭhita, the clansman Raṭṭhapāla heard the Teacher's Dhamma discourse, gained faith, got his parents' permission, approached the Ten-Powered One, and at the Teacher's command, went forth under a certain elder. |
tassa pabbajitadivasato paṭṭhāya seṭṭhigahapati bhikkhū attano nivesanadvārena gacchante disvā “kiṃ tumhākaṃ imasmiṃ gehe kammaṃ, ekova puttako ahosi, taṃ gaṇhitvā gatattha, idāni kiṃ karissathā”ti akkosati paribhāsati. |
From the day he went forth, the merchant-householder, seeing the monks going by his door, would scold and abuse them, saying, "What is your business in this house? There was only one son; you have taken him and gone. What will you do now?" |
satthā addhamāsaṃ thullakoṭṭhite vasitvā puna sāvatthimeva agamāsi. |
The Teacher, having stayed in Thullakoṭṭhita for half a month, went back to Sāvatthī. |
tatthāyasmā raṭṭhapālo yoniso manasikaronto kammaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
There, the venerable Raṭṭhapāla, having worked with wise attention and having developed insight, attained Arahantship. |
so satthāraṃ anujānāpetvā mātāpitaro dassanatthaṃ thullakoṭṭhitaṃ gantvā tattha sapadānaṃ piṇḍāya caranto pitu nivesane ābhidosikaṃ kummāsaṃ labhitvā taṃ amataṃ viya paribhuñjanto pitarā nimantito adhivāsetvā dutiyadivase pitu nivesane piṇḍapātaṃ paribhuñjitvā alaṅkatapaṭiyatte itthijane asubhasaññaṃ uppādetvā ṭhitakova dhammaṃ desetvā jiyā mutto viya nārāco ākāsaṃ uppatitvā korabyarañño migacīraṃ gantvā maṅgalasilāpaṭṭe nisinno dassanatthāya āgatassa rañño catupārijuññapaṭimaṇḍitaṃ dhammaṃ desetvā anupubbena cārikaṃ caramāno puna satthu santikaṃyeva āgato. |
He obtained the Teacher's permission and, to see his parents, went to Thullakoṭṭhita. There, going for alms from house to house, he received some stale cakes at his father's residence and, eating them as if they were nectar, he was invited by his father and consented. On the next day, he ate his alms-food at his father's residence and, having produced the perception of impurity towards the adorned and prepared women, and standing there, he taught the Dhamma and, like an arrow released from the string, he rose into the sky and went to King Korabya's Migacīra park. Sitting on the state-stone slab, he taught the Dhamma adorned with the four kinds of weariness to the king who had come to see him. Wandering on his tour in due course, he came back to the Teacher. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
atha satthā aparabhāge ariyagaṇamajjhe nisinno theraṃ imasmiṃ sāsane saddhāpabbajitānaṃ kulaputtānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in the midst of the noble assembly, placed the elder in the foremost position among the clansmen who went forth out of faith in this dispensation. |
♦ kuṇḍadhānattheravatthu |
♦ The Story of the Elder Kuṇḍadhāna |
♦ 211. tatiye paṭhamaṃ salākaṃ gaṇhantānanti sabbapaṭhamaṃ salākagāhakānaṃ bhikkhūnaṃ kuṇḍadhānatthero aggoti dasseti. |
♦ 211. In the third, "of those who draw the first lot" shows that, of the monks who are the very first ticket-drawers, the Elder Kuṇḍadhāna is the foremost. |
so kira thero mahāsubhaddāya nimantitadivase tathāgate ugganagaraṃ gacchante “ajja satthā dūraṃ bhikkhācāraṃ gamissati, puthujjanā salākaṃ mā gaṇhantu, pañcasatā khīṇāsavāva gaṇhantū”ti vutte paṭhamameva sīhanādaṃ naditvā salākaṃ gaṇhi. |
It is said that the elder, on the day he was invited by Mahāsubhaddā, when the Tathāgata was going to the city of Ugga, when it was said, "Today the Teacher will go far for alms-round. Let not the ordinary people draw a lot; let only five hundred canker-free ones draw," he roared the lion's roar and drew the first lot. |
cūḷasubhaddāya nimantitadivase tathāgate sāketaṃ gacchantepi pañcannaṃ bhikkhusatānaṃ antare paṭhamameva salākaṃ gaṇhi, sunāparantajanapadaṃ gacchantepi. |
On the day he was invited by Cūḷasubhaddā, when the Tathāgata was going to Sāketa also, among five hundred monks, he drew the first lot. When going to the Sunāparanta country also. |
imehi kāraṇehi thero paṭhamaṃ salākaṃ gaṇhantānaṃ aggo nāma jāto. |
For these reasons, the elder became the foremost of those who draw the first lot. |
kuṇḍadhānoti panassa nāmaṃ. |
"Kuṇḍadhāna" is his name. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto vuttanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapentaṃ disvā buddhānaṃ adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā anantarāyaṃ disvā byākato yāvajīvaṃ kusalaṃ katvā devesu ca manussesu ca saṃsaranto kassapabuddhakāle bhūmaṭṭhakadevatā hutvā nibbatti. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, in the way that has been described, went to the monastery and, while listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among those who draw the first lot. Having performed a meritorious deed for the Buddha and having aspired for that position, and being predicted by the Teacher after he saw no obstacle, he performed wholesome deeds for his whole life, and wandering among gods and humans, at the time of the Buddha Kassapa, he was born as an earth-deity. |
dīghāyukabuddhānañca nāma na anvaddhamāsiko uposatho hoti. |
And for the long-lived Buddhas, there is no fortnightly Uposatha. |
vipassīdasabalassa hi chabbassantare chabbassantare uposatho ahosi, kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi. |
For the Ten-Powered Vipassī, the Uposatha was every six years. The Ten-Powered Kassapa recited the Pātimokkha every six months. |
tassa pātimokkhaṃ osāraṇakāle disāvāsikā dve sahāyakā bhikkhū “uposathaṃ karissāmā”ti gacchanti. |
At the time of his recitation of the Pātimokkha, two monk friends from another region were going to "perform the Uposatha." |
ayaṃ bhummadevatā cintesi — “imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho bhedake sati bhijjeyya, na bhijjeyyā”ti? |
This earth-deity thought: "The friendship of these two monks is very strong. Would it break if there were a cause of dissension, or not?" |
tesaṃ okāsaṃ olokayamānā tesaṃ avidūreneva gacchati. |
Looking for an opportunity with them, he went, not far from them. |
♦ atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasabhāgato nikkhamati. |
♦ Then one elder, giving his bowl and robe into the hand of the other, went to a convenient place with water to relieve himself and, having washed his hands and feet, he came out from a thicket. |
bhummadevatā tassa therassa pacchato pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya bandhantī viya piṭṭhito paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā. |
The earth-deity, behind that elder, having become a woman of supreme beauty, as if shaking out her hair, arranging it, and tying it, as if dusting off her back, as if arranging and putting on her lower garment, followed behind the elder's footsteps and came out of the thicket. |
ekamante ṭhito sahāyakatthero imaṃ kāraṇaṃ disvā domanassajāto “naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho. |
The friend-elder standing to one side saw this event and, becoming dejected, thought, "My long-standing affection with this monk is now destroyed. |
sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ addhānaṃ iminā saddhiṃ vissāsaṃ na kareyyan”ti cintetvā āgacchantassevassa “handāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena sahāyena saddhiṃ ekamaggaṃ na gacchāmī”ti āha . |
If I had known of such a state, I would not have trusted him for so long," and as he was coming, he said, "Here, friend, is your bowl and robe. I will not go on the same path with such an evil friend." |
taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. |
Hearing those words, the heart of that scrupulous monk was as if pierced by a sharp spear. |
tato naṃ āha — “āvuso, kiṃ nāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi. |
Then he said to him: "Friend, what is this you are saying? For so long, I have not known even an offense of wrong-doing. |
tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭhan”ti? |
But you today call me 'evil.' What have you seen?" |
kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhantoti? |
"What else is there to see? You came out of one place with such an adorned and prepared woman." |
natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmīti. |
"There is no such thing, friend. I do not see such a woman." |
tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva atthaṃ gahetvā tena saddhiṃ ekamaggena agantvā aññena maggena satthu santikaṃ gato. |
Even though he spoke up to the third time, the other elder did not believe his word and, taking what he had seen as the truth, he did not go with him on the same path but went to the Teacher by another path. |
itaropi aññena maggena satthu santikaṃyeva gato. |
The other also went to the Teacher by another path. |
♦ tato bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge sañjānitvā “imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī”ti nikkhamitvā bahi aṭṭhāsi. |
♦ Then, at the time the community of monks was entering the Uposatha hall, that monk recognized that other monk in the Uposatha hall and, thinking, "In this Uposatha hall there is such an evil monk; I will not perform the Uposatha with him," he went out and stood outside. |
bhummadevatā “bhāriyaṃ mayā kammaṃ katan”ti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā “kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito”ti āha. |
The earth-deity, thinking, "I have done a heavy deed," went to him in the form of an old lay-follower and said, "Why, venerable sir, is the noble one standing in this place?" |
upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ahaṃ tena saddhiṃ uposathaṃ na karomīti vatvā nikkhamitvā bahi ṭhitomhīti. |
"Lay follower, an evil monk has entered this Uposatha hall. I will not perform the Uposatha with him," he said, and went out and stood outside. |
bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu. |
"Venerable sir, do not take it so. That monk is of pure virtue. |
tumhehi diṭṭhamātugāmo nāma ahaṃ, mayā tumhākaṃ vīmaṃsanatthāya “daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā”ti lajjialajjibhāvaṃ olokentena taṃ kammaṃ katanti. |
The woman you saw was I. That deed was done by me, looking at your scrupulousness and lack of scrupulousness, to 'see whether the friendship of these elders is strong or not.'" |
ko pana tvaṃ sappurisāti? |
"And who are you, good man?" |
ahaṃ ekā bhummadevatā, bhanteti. |
"I am an earth-deity, venerable sir." |
devaputto kathentova dibbānubhāvena ṭhatvā therassa pādesu patitvā “mayhaṃ, bhante, khamatha, etaṃ dosaṃ thero na jānāti, uposathaṃ karothā”ti theraṃ yācitvā uposathaggaṃ pavesesi. |
The deva-son, while speaking, stood with divine power, fell at the elder's feet, and said, "Venerable sir, forgive me. That elder does not know this fault. Perform the Uposatha." He begged the elder and led him into the Uposatha hall. |
so thero uposathaṃ tāva ekaṭṭhāne akāsi, mittasanthavavasena na puna tena saddhiṃ ekaṭṭhāne ahosīti. |
That elder performed the Uposatha in the same place, but in terms of friendship, he was never in the same place with him again. |
imassa therassa kammaṃ na kathiyati, cuditakatthero pana aparāparaṃ vipassanāya kammaṃ karonto arahattaṃ pāpuṇi. |
The deed of this elder is not told, but the accused elder, from time to time working on insight, attained Arahantship. |
♦ bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyato na muccittha. |
♦ The earth-deity, as a result of that kamma, was not freed from the lower realms for one Buddha-interval. |
sace pana kālena kālaṃ manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. |
And if, from time to time, he attained a human state, a fault done by someone else would fall upon him. |
so amhākaṃ bhagavato kāle sāvatthiyaṃ brāhmaṇakule nibbatti, dhānamāṇavotissa nāmaṃ akaṃsu. |
He, at the time of our Blessed One, was born into a brahmin family in Sāvatthī. They gave him the name Dhāna-māṇava. |
so vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji, tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ pavisante saddhiṃyeva gāmaṃ pavisati, nikkhamante nikkhamati. |
When he came of age, he learned the three Vedas and, in his old age, having heard the Teacher's Dhamma discourse and gained faith, he went forth. From the day he was ordained, an adorned and prepared woman would enter the village with him when he entered the village, and leave when he left. |
vihāraṃ pavisantepi pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. |
She would enter the monastery when he entered, and stand when he stood. Thus she appeared, constantly following him. |
thero taṃ na passati, tassa pana purimassa kammassa nissandena sā aññesaṃ upaṭṭhāti. |
The elder did not see her, but as a result of his past kamma, she appeared to others. |
♦ gāme yāgubhikkhaṃ dadamānā itthiyo, “bhante, ayaṃ eko yāgūḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā”ti parihāsaṃ karonti. |
♦ The women giving gruel-alms in the village would make a joke, saying, "Venerable sir, this one ladle of gruel is for you, and one is for this friend of ours." |
therassa mahatī vihesā hoti. |
The elder was greatly vexed. |
vihāraṃ gatampi naṃ sāmaṇerā ceva daharabhikkhū ca parivāretvā “dhāno koṇḍo jāto”ti parihāsaṃ karonti. |
When he went to the monastery also, the novices and the young monks would surround him and make a joke, saying, "Dhāna has become a cripple/defiled one." |
athassa teneva kāraṇena kuṇḍadhānattheroti nāmaṃ jātaṃ . |
Then, for that very reason, his name became Kuṇḍadhāna-thera. |
so uṭṭhāya samuṭṭhāya tehi kayiramānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā “tumhe koṇḍā, tumhākaṃ upajjhāyā koṇḍā, ācariyā koṇḍā”ti vadati. |
He, getting up and getting up, being unable to bear the jokes made by them, became mad and said, "You are cripples, your preceptors are cripples, your teachers are cripples." |
atha naṃ satthu ārocesuṃ — “kuṇḍadhāno daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī”ti. |
Then they reported him to the Teacher: "Kuṇḍadhāna speaks such harsh words with the young novices." |
satthā taṃ pakkosāpetvā “saccaṃ bhikkhū”ti pucchitvā “saccaṃ bhagavā”ti vutte “kasmā evaṃ vadesī”ti āha. |
The Teacher had him summoned and, having asked, "Is it true, monks?" and when he said, "It is true, Blessed One," he asked, "Why do you speak so?" |
bhante, nibaddhaṃ vihesaṃ asahanto evaṃ kathemīti. |
"Venerable sir, being unable to bear the constant vexation, I speak so." |
“tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evarūpaṃ pharusaṃ mā vada bhikkhū”ti vatvā āha — |
"You, not being able to wear out the kamma done in the past even to this day, do not speak such harsh words again, monk," he said, and said: |
♦ “māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ. |
♦ “Speak not harshly to anyone; those spoken to might retaliate. |
♦ dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ. |
♦ For contentious talk is painful; counter-blows might touch you. |
♦ “sace neresi attānaṃ, kaṃso upahato yathā. |
♦ “If you keep yourself silent, like a shattered bronze gong, |
♦ esa pattosi nibbānaṃ, sārambho te na vijjatī”ti. |
♦ you have reached Nibbāna; no contention is found in you.” |
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♦ imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. |
♦ And they told the king of Kosala also of this matter of the elder wandering with a woman. |
rājā “gacchatha, bhaṇe, vīmaṃsathā”ti pesetvā sayampi mandeneva parivārena saddhiṃ therassa vasanaṭṭhānaṃ gantvā ekamante olokento aṭṭhāsi. |
The king, sending men, said, "Go, friends, investigate," and he himself, with a small retinue, went to the elder's dwelling place and stood to one side, watching. |
tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti, sāpissa itthī avidūre ṭhāne ṭhitā viya paññāyati. |
At that moment, the elder was sitting doing needlework, and that woman of his appeared as if standing nearby. |
♦ rājā taṃ disvā “atthidaṃ kāraṇan”ti tassā ṭhitaṭṭhānaṃ agamāsi. |
♦ The king, seeing her, thought, "There is reason for this," and went to the place where she was standing. |
sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. |
As he was coming, she appeared as if she had entered the elder's leaf-hut. |
rājāpi tāya saddhiṃyeva paṇṇasālaṃ pavisitvā sabbattha olokento adisvā “nāyaṃ mātugāmo, therassa eko kammavipāko”ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā āgamma theraṃ vanditvā ekamantaṃ nisinno “kacci, bhante, piṇḍakena na kilamathā”ti pucchi. |
The king also entered the leaf-hut with her and, looking everywhere and not seeing her, he made the sign, "This is not a woman; it is some karmic result of the elder." Though he had passed by the elder's vicinity at first and had not paid homage, now, knowing that the matter was not real, he came, paid homage to the elder, and sitting to one side, he asked, "Venerable sir, are you not wearied by the alms-round?" |
thero “vaṭṭati mahārājā”ti āha. |
The elder said, "It is alright, great king." |
“jānāmi, bhante, ayyassa kathaṃ, evarūpena ca parikkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi, ahaṃ catūhi paccayehi upaṭṭhahissāmi, tumhe yonisomanasikāre mā pamajjitthā”ti nibaddhaṃ bhikkhaṃ paṭṭhapesi. |
"I know, venerable sir, the elder's story. And who would be pleased with you, who wander with such a defilement? From now on, you have no need to go anywhere. I will attend to you with the four requisites. You must not be negligent in wise attention," and he established a regular alms-giving. |
thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
The elder, having obtained the king as a support, and with suitable food, being of one-pointed mind, developed insight and attained Arahantship. |
tato paṭṭhāya sā itthī antaradhāyi. |
From then on, that woman vanished. |
♦ mahāsubhaddā ugganagare micchādiṭṭhikule vasamānā “satthā maṃ anukampatū”ti uposathaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā “imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū”ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. |
♦ When Mahāsubhaddā in the city of Ugga, living in a family of wrong view, thinking, "May the Teacher have compassion on me," undertook the Uposatha and, being without the smell of raw flesh, stood on the upper terrace of the palace and, thinking, "May these flowers, not touching anything in between, stay as a canopy over the head of the Ten-Powered One, and by this sign, may the Ten-Powered One, with five hundred monks, accept my alms tomorrow," she made an act of truth and released eight handfuls of sumana flowers. |
pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. |
The flowers went and stayed as a canopy over the Teacher's head at the time of the Dhamma discourse. |
satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha — “ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī”ti. |
The Teacher, seeing that sumana-flower canopy, consented to Subhaddā's alms with his mind alone, and on the next day, when dawn had arisen, he said to the Elder Ānanda: "Ānanda, today we will go far for alms-round. Do not give the lot to ordinary people; give it only to the noble ones." |
thero bhikkhūnaṃ ārocesi — “āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati, puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū”ti. |
The elder announced to the monks: "Friends, today the Teacher will go far for alms-round. Let not the ordinary people take a lot; let only the noble ones take a lot." |
kuṇḍadhānatthero “āharāvuso, salākan”ti paṭhamaṃyeva hatthaṃ pasāresi. |
The Elder Kuṇḍadhāna said, "Bring the lot, friend," and was the very first to stretch out his hand. |
ānandā “satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī”ti vitakkaṃ uppādetvā gantvā satthu ārocesi. |
Ānanda thought, "The Teacher does not have the lot given to such monks; he has it given only to the noble ones," and he went and reported it to the Teacher. |
satthā “āharāpentassa salākaṃ dehī”ti āha. |
The Teacher said, "Give the lot to him who has it brought." |
thero cintesi — “sace kuṇḍadhānassa salākā dātuṃ na yuttā assa, atha satthā paṭibāheyya, bhavissati ekaṃ kāraṇan”ti. |
The elder thought: "If it were not proper to give the lot to Kuṇḍadhāna, then the Teacher would have forbidden it. There must be a reason." |
“kuṇḍadhānassa salākaṃ dassāmī”ti gamanaṃ abhinīhari. |
"I will give the lot to Kuṇḍadhāna," he said, and started to go. |
kuṇḍadhānatthero tassa pure āgamanāva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā “āharāvuso ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā vāretī”ti hatthaṃ pasāretvā salākaṃ gaṇhi. |
The Elder Kuṇḍadhāna, even before his arrival, having entered the fourth jhāna which is the basis for supernormal knowledge, stood in the air by psychic power and said, "Bring it, friend Ānanda. The Teacher knows me. The Teacher does not prevent a monk like me from taking the first lot," and he stretched out his hand and took the lot. |
satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making that the occasion, placed the elder in the foremost position among those who draw the first lot in this dispensation. |
♦ vaṅgīsattheravatthu |
♦ The Story of the Elder Vaṅgīsa |
♦ 212. catutthe paṭibhānavantānanti sampannapaṭibhānānaṃ vaṅgīsatthero aggoti dasseti. |
♦ 212. In the fourth, "of those with inspired speech" means, of those with accomplished inspired speech, the Elder Vaṅgīsa is the foremost, he shows. |
ayaṃ kira thero dasabalassa santikaṃ upasaṅkamanto cakkhupathato paṭṭhāya candena saddhiṃ upametvā, sūriyena, ākāsena, mahāsamuddena, hatthināgena, sīhena migaraññā saddhiṃ upametvāpi anekehi padasatehi padasahassehi satthu vaṇṇaṃ vadantoyeva upasaṅkamati. |
This elder, it is said, when he approached the Ten-Powered One, from the moment he came into sight, he would approach, comparing him to the moon, to the sun, to the sky, to the great ocean, to a royal elephant, to a lion, the king of beasts, and speaking the praise of the Teacher with many hundreds and thousands of words. |
tasmā paṭibhānavantānaṃ aggo nāma jāto. |
Therefore he became the foremost of those with inspired speech. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule paṭisandhiṃ gaṇhitvā purimanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhānavantānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā “ahampi anāgate paṭibhānavantānaṃ aggo bhaveyyan”ti patthanaṃ katvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, it is said, at the time of the Buddha Padumuttara, was born into a family of great wealth in the city of Haṃsavatī and, in the former manner, went to the monastery and, while listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among those with inspired speech. He performed a meritorious deed for the Teacher and aspired, "I too, in the future, may be the foremost of those with inspired speech," and being predicted by the Teacher, he performed wholesome deeds for his whole life, and wandering among gods and humans, in this Buddha-era, he was born into a brahmin family in Sāvatthī. |
vaṅgīsamāṇavotissa nāmaṃ akaṃsu. |
They gave him the name Vaṅgīsa-māṇava. |
so vayappatto tayo vede uggaṇhanto ācariyaṃ ārādhetvā chavasīsamantaṃ nāma sikkhitvā chavasīsaṃ nakhena ākoṭetvā “ayaṃ satto asukayoniyaṃ nāma nibbatto”ti jānāti. |
When he came of age, while learning the three Vedas, he pleased his teacher and learned the so-called skull-mantra. Tapping a skull with his fingernail, he could know, "This being was reborn in such-and-such a destiny." |
♦ brāhmaṇā “ayaṃ amhākaṃ jīvikamaggo”ti ñatvā vaṅgīsamāṇavaṃ paṭicchannayāne nisīdāpetvā gāmanigamarājadhāniyo carantā nagaradvāre vā nigamadvāre vā ṭhapetvā mahājanassa rāsibhūtabhāvaṃ ñatvā “yo vaṅgīsaṃ passati, so dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatī”ti vadanti. |
♦ The brahmins, knowing, "This is our means of livelihood," had Vaṅgīsa-māṇava sit in a covered vehicle and, wandering through villages, towns, and capital cities, they would stop at the gate of a city or a town and, knowing that a crowd of people had gathered, they would say, "Whoever sees Vaṅgīsa, he obtains wealth, or obtains fame, or goes to heaven." |
tesaṃ kathaṃ sutvā bahū janā lañjaṃ datvā passitukāmā honti. |
Hearing their words, many people would want to see him, giving a bribe. |
rājarājamahāmattā tesaṃ santikaṃ gantvā “ko ācariyassa jānaviseso”ti pucchanti. |
Royal ministers would go to them and ask, "What is the special knowledge of the teacher?" |
tumhe na jānātha, sakalajambudīpe amhākaṃ ācariyasadiso añño paṇḍito nāma natthi, tivassamatthake matakānaṃ sīsaṃ āharāpetvā nakhena ākoṭetvā “ayaṃ satto asukayoniyaṃ nibbatto”ti jānāti. |
"Do you not know? In all of Jambudīpa, there is no other wise man like our teacher. Having a skull of those who died up to three years ago brought, he taps it with his fingernail and knows, 'This being was reborn in such-and-such a destiny.'" |
vaṅgīsopi mahājanassa kaṅkhachedanatthaṃ te te jane āvāhetvā attano attano gatiṃ kathāpeti. |
Vaṅgīsa also, to resolve the doubts of the great crowd, would have those people invoke their dead and would tell their respective destinies. |
taṃ nissāya mahājanassa hatthato satampi sahassampi labhati. |
Relying on this, he would receive a hundred or a thousand from the hands of the great crowd. |
♦ brāhmaṇā vaṅgīsamāṇavaṃ ādāya yathāruciṃ vicaritvā puna sāvatthiṃ āgamaṃsu. |
♦ The brahmins, taking Vaṅgīsa-māṇava and wandering as they pleased, came back to Sāvatthī. |
vaṅgīso jetavanamahāvihārassa avidūraṭṭhāne ṭhito cintesi — “samaṇo gotamo paṇḍitoti vadanti, na kho pana sabbakālaṃ mayā imesaṃyeva vacanaṃ karontena carituṃ vaṭṭati, paṇḍitānampi santikaṃ gantuṃ vaṭṭatī”ti. |
Vaṅgīsa, standing in a place not far from the Jetavana monastery, thought: "They say the ascetic Gotama is wise. It is not proper for me to wander about, always doing the bidding of these people. It is proper to go to the wise as well." |
so brāhmaṇe āha — “tumhe gacchatha, ahaṃ na bahukehi saddhiṃ gantvā samaṇaṃ gotamaṃ passissāmī”ti. |
He said to the brahmins: "You go. I will go and see the ascetic Gotama, not with many people." |
te āhaṃsu — “vaṅgīsa, mā te rucci samaṇaṃ gotamaṃ passituṃ . |
They said: "Vaṅgīsa, do not wish to see the ascetic Gotama. |
yo hi naṃ passati, taṃ so māyāya āvaṭṭetī”ti. |
For whoever sees him, he enchants him with his magic." |
vaṅgīso tesaṃ kathaṃ anādiyitvā satthu santikaṃ gantvā madhurapaṭisanthāraṃ katvā ekamantaṃ nisīdi. |
Vaṅgīsa, disregarding their words, went to the Teacher and, after making pleasantries, sat to one side. |
♦ atha naṃ satthā pucchi — “vaṅgīsa, kiñci sippaṃ jānāsī”ti. |
♦ Then the Teacher asked him: "Vaṅgīsa, do you know any art?" |
āma, bho gotama, chavasīsamantaṃ nāmekaṃ jānāmīti. |
"Yes, friend Gotama, I know one, the so-called skull-mantra." |
kiṃ so manto karotīti? |
"What does that mantra do?" |
tivassamatthake matānampi taṃ mantaṃ jappitvā sīsaṃ nakhena ākoṭetvā nibbattaṭṭhānaṃ jānāmīti. |
"Having chanted that mantra, I tap the skull even of those who died three years ago with my fingernail and know the place of their rebirth." |
satthā tassa ekaṃ niraye uppannassa sīsaṃ dassesi, ekaṃ manussesu uppannassa, ekaṃ devesu, ekaṃ parinibbutassa sīsaṃ dassesi. |
The Teacher showed him the skull of one born in hell, one born among humans, one born among devas, and the skull of one who had attained final Nibbāna. |
so paṭhamaṃ sīsaṃ ākoṭetvā, “bho gotama, ayaṃ satto nirayaṃ gato”ti āha. |
He, tapping the first skull, said, "Friend Gotama, this being has gone to hell." |
sādhu sādhu, vaṅgīsa, sudiṭṭhaṃ tayā, ayaṃ satto kahaṃ gatoti pucchi. |
"Good, good, Vaṅgīsa. You have seen well. Where has this being gone?" he asked. |
manussalokaṃ, bho gotamāti. |
"To the human world, friend Gotama." |
ayaṃ satto kahaṃ gatoti? |
"Where has this being gone?" |
devalokaṃ, bho gotamāti tiṇṇampi gataṭṭhānaṃ kathesi. |
"To the deva world, friend Gotama." He told the destination of all three. |
parinibbutassa pana sīsaṃ nakhena ākoṭento neva antaṃ na koṭiṃ passati. |
But when he tapped the skull of the one who had attained final Nibbāna with his fingernail, he saw neither end nor limit. |
atha naṃ satthā “na sakkosi tvaṃ, vaṅgīsā”ti pucchi. |
Then the Teacher asked him, "Are you not able, Vaṅgīsa?" |
“passatha, bho gotama, upaparikkhāmi tāvā”ti punappunaṃ parivatteti. |
"Let me see, friend Gotama, I will examine it first," he said, and turned it over and over again. |
bāhirakamantena khīṇāsavassa gatiṃ kathaṃ jānissati, athassa matthakato sedo mucci. |
How could he know the destiny of one free from cankers with a worldly mantra? Then sweat broke out from his head. |
so lajjitvā tuṇhībhūto aṭṭhāsi. |
He, being ashamed, stood silent. |
atha naṃ satthā “kilamasi, vaṅgīsā”ti āha. |
Then the Teacher said to him, "Are you weary, Vaṅgīsa?" |
āma, bho gotama, imassa sattassa gataṭṭhānaṃ jānituṃ na sakkomi. |
"Yes, friend Gotama, I am not able to know the destination of this being. |
sace tumhe jānātha, kathethāti. |
If you know, please tell me." |
“vaṅgīsa, ahaṃ etampi jānāmi ito uttaritarampī”ti vatvā dhammapade imā dve gāthā abhāsi — |
"Vaṅgīsa, I know this and even beyond this," he said, and spoke these two verses in the Dhammapada: |
♦ “cutiṃ yo vedi sattānaṃ, upapattiṃ ca sabbaso. |
♦ “He who knows the passing away of beings and their rebirth in every way, |
♦ asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ. |
♦ unattached, sublime, the Buddha—him I call a brahmin. |
♦ “yassa gatiṃ na jānanti, devā gandhabbamānusā. |
♦ “Whose destiny they do not know—gods, gandhabbas, and humans— |
♦ khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ him, free from cankers, the Arahant—him I call a brahmin.” |
. |
. |
♦ tato vaṅgīso āha — “bho gotama, vijjāya vijjaṃ dentassa nāma parihāni natthi, ahaṃ attanā jānanakaṃ mantaṃ tumhākaṃ dassāmi, tumhe etaṃ mantaṃ mayhaṃ dethā”ti. |
♦ Then Vaṅgīsa said: "Friend Gotama, for one who gives knowledge for knowledge, there is no loss. I will give you the mantra I know; you give me that mantra." |
vaṅgīsa, na mayaṃ mantena mantaṃ dema, evameva demāti. |
"Vaṅgīsa, we do not give a mantra for a mantra; we give it just so." |
“sādhu, bho gotama, detha me mantan”ti apacitiṃ dassetvā hatthakacchapakaṃ katvā nisīdi. |
"Good, friend Gotama, give me the mantra," he said, showing respect and sitting with his hands cupped. |
kiṃ, vaṅgīsa, tumhākaṃ samaye mahagghamantaṃ vā kiñci vā gaṇhantānaṃ parivāso nāma na hotīti? |
"What, Vaṅgīsa, in your tradition, is there no period of probation for those who receive a valuable mantra or anything else?" |
hoti, bho gotamāti. |
"There is, friend Gotama." |
amhākaṃ pana manto nipparivāsoti saññaṃ karosīti? |
"Do you think our mantra is without probation?" |
brāhmaṇā nāma mantehi atittā honti, tasmā so bhagavantaṃ āha — “bho gotama, tumhehi kathitaniyāmaṃ karissāmī”ti. |
Brahmins are never satisfied with mantras, so he said to the Blessed One: "Friend Gotama, I will do as you have said." |
bhagavā āha — “vaṅgīsa, mayaṃ imaṃ mantaṃ dentā amhehi samānaliṅgassa demā”ti. |
The Blessed One said: "Vaṅgīsa, when we give this mantra, we give it to one of the same lineage as us." |
vaṅgīso “yaṃkiñci katvā mayā imaṃ mantaṃ gaṇhitvā gantuṃ vaṭṭatī”ti brāhmaṇe āha. |
Vaṅgīsa thought, "I must get this mantra and go, whatever it takes," and said to the brahmins: |
tumhe mayi pabbajante mā cintayittha, ahaṃ imaṃ mantaṃ gaṇhitvā sakalajambudīpe jeṭṭhako bhavissāmi. |
"Do not worry about me going forth. I will get this mantra and become the foremost in all of Jambudīpa. |
evaṃ sante tumhākampi bhaddakaṃ bhavissatī”ti mantatthāya satthu santike pabbaji. |
If so, it will be good for you too." For the sake of the mantra, he went forth under the Teacher. |
satthā “mantaparivāsaṃ tāva vasāhī”ti dvattiṃsākāraṃ ācikkhi. |
The Teacher said, "Dwell in the probation for the mantra for now," and taught him the thirty-two parts of the body. |
paññavā satto dvattiṃsākāraṃ sajjhāyantova tattha khayavayaṃ paṭṭhapetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi . |
The wise being, while reciting the thirty-two parts, established the perception of decay and destruction in them, developed insight, and attained Arahantship. |
♦ tasmiṃ arahattaṃ patte brāhmaṇā “kā nu kho vaṅgīsassa pavatti, passissāma nan”ti tassa santikaṃ gantvā “kiṃ, bho vaṅgīsa, samaṇassa gotamassa santike sippaṃ sikkhitan”ti pucchiṃsu. |
♦ When he had attained Arahantship, the brahmins, thinking, "What is Vaṅgīsa's progress? We will see him," went to him and asked, "Friend Vaṅgīsa, have you learned the art in the presence of the ascetic Gotama?" |
āma, sikkhitanti. |
"Yes, I have learned it." |
tena hi ehi gamissāmāti. |
"Then come, let us go." |
gacchatha tumhe, tumhehi saddhiṃ gantabbakiccaṃ mayhaṃ niṭṭhitanti. |
"You go. My business of going with you is finished." |
paṭhamameva amhehi tuyhaṃ kathitaṃ “samaṇo gotamo attānaṃ passituṃ āgate māyāya āvaṭṭetī”ti. |
"We told you from the very beginning, 'The ascetic Gotama enchants with his magic those who come to see him.' |
tvaṃ hi idāni samaṇassa gotamassa vasaṃ āpanno, kiṃ mayaṃ tava santike karissāmāti āgatamaggeneva pakkamiṃsu. |
You are now under the power of the ascetic Gotama. What can we do with you?" They departed by the same way they had come. |
vaṅgīsattheropi yaṃ yaṃ velaṃ dasabalaṃ passituṃ gacchati, ekaṃ thutiṃ karontova gacchati. |
The Elder Vaṅgīsa also, whenever he went to see the Ten-Powered One, would go, composing a praise. |
tena taṃ satthā saṅghamajjhe nisinno paṭibhānavantānaṃ aggaṭṭhāne ṭhapesīti. |
Therefore, the Teacher, seated in the midst of the Sangha, placed him in the foremost position among those with inspired speech. |
♦ upasenavaṅgantaputtattheravatthu |
♦ The Story of the Elder Upasena, son of Vaṅganta |
♦ 213. pañcame samantapāsādikānanti sabbapāsādikānaṃ. |
♦ 213. In the fifth, "of those altogether pleasing" means of all those who are pleasing. |
upasenoti tassa therassa nāmaṃ. |
"Upasena" is the name of that elder. |
vaṅgantabrāhmaṇassa pana so putto, tasmā vaṅgantaputtoti vuccati. |
But he was the son of the brahmin Vaṅganta, therefore he is called Vaṅgantaputta. |
ayaṃ pana thero na kevalaṃ attanāva pāsādiko, parisāpissa pāsādikā, iti parisaṃ nissāya laddhanāmavasena samantapāsādikānaṃ aggo nāma jāto. |
This elder, however, was not only pleasing himself, but his assembly was also pleasing. Thus, by the name received on account of his assembly, he became the foremost of those altogether pleasing. |
♦ pañhakamme panassa ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto vayaṃ āgamma purimanayeneva satthu santikaṃ gantvā dhammaṃ suṇamāno satthāraṃ ekaṃ bhikkhuṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakabrāhmaṇagāme sāribrāhmaṇiyā kucchismiṃ paṭisandhiṃ gaṇhi, upasenadārakotissa nāmaṃ akaṃsu. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, having come of age, in the former manner went to the Teacher's presence and, while listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among those altogether pleasing. He performed a meritorious deed for the Teacher, aspired for that position, and for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, took conception in the womb of the brahmin lady Sārī in the brahmin village of Nālaka. They gave him the name Upasena-dāraka. |
♦ so vayappatto tayo vede uggaṇhitvā dasabalassa santike dhammaṃ sutvā paṭiladdhasaddho pabbaji. |
♦ When he came of age, he learned the three Vedas and, having heard the Dhamma in the presence of the Ten-Powered One and gained faith, he went forth. |
so upasampadāya ekavassiko hutvā “ariyagabbhaṃ vaḍḍhemī”ti ekaṃ kulaputtaṃ attano santike pabbājetvā upasampādesi. |
When he had been ordained for one year, thinking, "I will increase the noble embryo," he ordained a certain clansman under him and gave him the higher ordination. |
so pavāretvā saddhivihārikassa ekavassikakāle attanā duvasso “dasabalo maṃ passitvā tusissatī”ti saddhivihārikaṃ ādāya dasabalaṃ passituṃ āgato. |
When he had been invited after the rains retreat, and his co-resident was one year old, he himself being two years old, thinking, "The Ten-Powered One will be pleased upon seeing me," he came with his co-resident to see the Ten-Powered One. |
satthā taṃ vanditvā ekamante nisinnaṃ pucchi — “kativassosi tvaṃ bhikkhū”ti? |
The Teacher, when he had paid homage and was sitting to one side, asked: "How many years have you been a monk?" |
duvasso ahaṃ bhagavāti. |
"I have been a monk for two years, Blessed One." |
ayaṃ pana bhikkhu kativassoti? |
"And this monk, how many years has he been one?" |
ekavasso bhagavāti. |
"One year, Blessed One." |
kintāyaṃ bhikkhu hotīti? |
"What is this monk to you?" |
saddhivihāriko me bhagavāti. |
"He is my co-resident, Blessed One." |
atha naṃ satthā “atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto”ti vatvā anekapariyāyena vigarahi. |
Then the Teacher said to him, "You have been too hasty, foolish man, you have turned to proliferation," and he rebuked him in many ways. |
thero satthu santikā garahaṃ labhitvā bhagavantaṃ vanditvā “imināva puṇṇacandasassirikena mukhena satthāraṃ parisameva nissāya sādhukāraṃ dāpessāmī”ti taṃdivaseyeva ekaṃ ṭhānaṃ gantvā vipassanāya kammaṃ katvā nacirasseva arahattaṃ pāpuṇi. |
The elder, having received the rebuke from the Teacher, paid homage to the Blessed One and, thinking, "With this very face, as radiant as the full moon, I will make the Teacher give me a cry of approval on account of my assembly," on that very day he went to a certain place and, working on insight, not long after he attained Arahantship. |
♦ tato yasmā thero mahākulato nikkhamitvā pabbajito pathavighuṭṭhadhammakathikova, tasmā tassa dhammakathāya ceva pasīditvā mittāmaccañātikulehi ca nikkhamitvā bahū kuladārakā therassa santike pabbajanti. |
♦ Then, because the elder had gone forth from a great family and was a Dhamma-preacher whose fame had spread over the earth, many sons of clans, pleased by his Dhamma talk and having gone forth from their families of friends, ministers, and kinsmen, went forth under the elder. |
“ahaṃ āraññako, tumhepi āraññakā bhavituṃ sakkontā pabbajathā”ti terasa dhutaṅgāni ācikkhitvā “sakkhissāma, bhante”ti vadante pabbājeti. |
"I am a forest-dweller. You too, if you are able to become forest-dwellers, go forth," he would say, teaching the thirteen ascetic practices, and he would ordain those who said, "We are able, venerable sir." |
te attano balena taṃ taṃ dhutaṅgaṃ adhiṭṭhahanti. |
They, by their own strength, would undertake this or that ascetic practice. |
thero attano dasavassakāle vinayaṃ paguṇaṃ katvā sabbeva upasampādesi. |
The elder, in his tenth year, having mastered the Vinaya, gave the higher ordination to all of them. |
evaṃ upasampannā cassa pañcasatamattā bhikkhū parivārā ahesuṃ. |
Thus ordained, his retinue of monks was about five hundred. |
♦ tasmiṃ samaye satthā jetavanamahāvihāre vasanto “icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitun”ti bhikkhusaṅghassa ārocetvā ekavihārī hoti. |
♦ At that time, the Teacher was living in the Jetavana monastery and, saying, "I wish, monks, to be in seclusion for half a month," he announced it to the community of monks and lived alone. |
bhikkhusaṅghopi “yo bhagavantaṃ dassanāya upasaṅkamati, so pācittiyaṃ desāpetabbo”ti katikaṃ akāsi. |
The community of monks also made an agreement, "Whoever approaches the Blessed One to see him, he must confess a pācittiya offense." |
tadā upasenatthero “bhagavantaṃ passissāmī”ti attano parisāya saddhiṃ jetavanaṃ gantvā satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi. |
Then the Elder Upasena, thinking, "I will see the Blessed One," went to Jetavana with his assembly, approached the Teacher, paid homage, and sat to one side. |
satthā kathāsamuṭṭhāpanatthaṃ aññataraṃ therassa saddhivihārikaṃ āmantesi — “manāpāni te bhikkhu paṃsukūlānī”ti. |
The Teacher, to start a conversation, addressed a certain co-resident of the elder: "Are your refuse-rags pleasing to you, monk?" |
“na kho me, bhante, manāpāni paṃsukūlānī”ti vatvā upajjhāye gāravena paṃsukūlikabhāvaṃ ārocesi. |
"My refuse-rags are not pleasing to me, venerable sir," he said, and out of respect for his preceptor, he declared his state as a refuse-rag wearer. |
imasmiṃ ṭhāne satthā “sādhu sādhu, upasenā”ti therassa sādhukāraṃ datvā anekapariyāyena guṇakathaṃ kathesi. |
At this point, the Teacher said, "Good, good, Upasena," and giving the elder a cry of approval, he spoke praise of his virtues in many ways. |
ayamettha saṅkhepo, vitthārato pana idaṃ vatthu pāḷiyaṃ āgatameva. |
This is the summary here; in detail, this story is found in the Pāḷi. |
atha satthā aparabhāge ariyagaṇamajjhe nisinno imasmiṃ sāsane theraṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in the midst of the noble assembly, placed the elder in the foremost position among those altogether pleasing in this dispensation. |
♦ dabbattheravatthu |
♦ The Story of the Elder Dabba |
♦ 214. chaṭṭhe senāsanapaññāpakānanti senāsanaṃ paññāpentānaṃ. |
♦ 214. In the sixth, "of the lodging-assigners" means of those who assign lodgings. |
therassa kira senāsanapaññāpanakāle aṭṭhārasasu mahāvihāresu asammaṭṭhaṃ pariveṇaṃ vā apaṭijaggitaṃ senāsanaṃ vā asodhitaṃ mañcapīṭhaṃ vā anupaṭṭhitaṃ pānīyaparibhojanīyaṃ vā nāhosi. |
It is said that at the time of the elder's assignment of lodgings, in the eighteen great monasteries, there was no cell that was not swept, no lodging that was not maintained, no couch or chair that was not cleaned, no drinking or washing water that was not provided. |
tasmā senāsanapaññāpakānaṃ aggo nāma jāto. |
Therefore he became the foremost of the lodging-assigners. |
dabbotissa nāmaṃ. |
"Dabba" is his name. |
mallarājakule pana uppannattā mallaputto nāma jāto. |
But because he was born in a Malla royal family, he became known as Mallaputta. |
♦ tassa pañhakamme ayamanupubbikathā — ayañhi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbattitvā vayappatto vuttanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapadasabalassa sāsanassa osakkanakāle pabbaji, tadā tena saddhiṃ apare cha janāti satta bhikkhū ekacittā hutvā aññe sāsane agāravaṃ karonte disvā “idha kiṃ karoma, ekamante samaṇadhammaṃ katvā dukkhassantaṃ karissāmā”ti nisseṇiṃ bandhitvā uccapabbatasikharaṃ abhiruhitvā “attano cittabalaṃ jānantā nisseṇiṃ pātentu, jīvite sālayā otarantu, mā pacchānutāpino ahuvatthā”ti vatvā sabbe ekacittā hutvā nisseṇiṃ pātetvā “appamattā hotha, āvuso”ti aññamaññaṃ ovaditvā cittaruciyesu ṭhānesu nisīditvā samaṇadhammaṃ kātuṃ ārabhiṃsu. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, having come of age, in the way that has been described, went to the monastery and, while listening to the Dhamma, saw the Teacher place a certain monk in the foremost position among the lodging-assigners. He performed a meritorious deed for the Teacher, aspired for that position, and being predicted by the Teacher, he performed wholesome deeds for his whole life, and wandering among gods and humans, he went forth at the time of the decline of the dispensation of the Ten-Powered Kassapa. At that time, with him were six others, making seven monks. Being of one mind, and seeing others being disrespectful to the dispensation, they thought, "What shall we do here? Let us practice the ascetic's duties in a secluded place and make an end of suffering." They tied a ladder, climbed up to a high mountain peak, and saying, "Let those who know the strength of their own minds push down the ladder. Let those with attachment to life descend. Do not be regretful later," they, all being of one mind, pushed down the ladder, and exhorting one another, "Be diligent, friends," they sat down in places of their liking and began to practice the ascetic's duties. |
♦ tatreko thero pañcame divase arahattaṃ patvā “mama kiccaṃ nipphannaṃ, ahaṃ imasmiṃ ṭhāne kiṃ karissāmī”ti iddhiyā uttarakuruto piṇḍapātaṃ āharitvā, “āvuso, imaṃ piṇḍapātaṃ paribhuñjatha, bhikkhācārakiccaṃ mamāyattaṃ hotu, tumhe attano kammaṃ karothā”ti āha. |
♦ There, one elder, on the fifth day, attained Arahantship and thought, "My task is accomplished. What will I do in this place?" By psychic power, he brought alms-food from Uttarakuru and said, "Friends, eat this alms-food. Let the task of the alms-round be my responsibility. You do your own work." |
kiṃ nu kho mayaṃ, āvuso, nisseṇiṃ pātentā evaṃ avocumhā “yo paṭhamaṃ dhammaṃ sacchikaroti, so bhikkhaṃ āharatu, tena ābhataṃ sesā paribhuñjitvā samaṇadhammaṃ karissantī”ti. |
"Did we, friends, when we pushed down the ladder, say this: 'Whoever first realizes the Dhamma, let him bring alms, and the others, eating what he has brought, will practice the ascetic's duties'?" |
natthi, āvusoti. |
"No, friends." |
tumhe attano pubbahetunā labhittha, mayampi sakkontā vaṭṭassantaṃ karissāma, gacchatha tumheti . |
"You have obtained this through your past cause. We too, if we are able, will make an end of the cycle. You go." |
thero te saññāpetuṃ asakkonto phāsukaṭṭhāne piṇḍapātaṃ paribhuñjitvā gato. |
The elder, being unable to persuade them, ate his alms-food in a comfortable place and left. |
aparo thero sattame divase anāgāmiphalaṃ patvā tato cuto suddhāvāsabrahmaloke nibbatto. |
Another elder, on the seventh day, attained the fruit of a non-returner and, passing away from there, was reborn in the Suddhāvāsa brahma world. |
♦ itarepi therā tato cutā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde tesu tesu kulesu nibbattā. |
♦ The other elders also, passing away from there and wandering among gods and humans for one Buddha-interval, were born in various families in this Buddha-era. |
eko gandhāraraṭṭhe takkasilanagare rājagehe nibbatto, eko pabbateyyaraṭṭhe paribbājikāya kucchimhi nibbatto, eko bāhiyaraṭṭhe kuṭumbikagehe nibbatto, eko rājagahe kuṭumbikagehe nibbatto. |
One was born in a royal house in the city of Takkasilā in the Gandhāra country. One was born in the womb of a female wanderer in the Pabbateyya country. One was born in a householder's family in the Bāhiya country. One was born in a householder's family in Rājagaha. |
ayaṃ pana dabbatthero mallaraṭṭhe anupiyanagare ekassa mallarañño gehe paṭisandhiṃ gaṇhi. |
This Elder Dabba, however, took conception in the house of a Malla king in the city of Anupiya in the Malla country. |
tassa mātā upavijaññakāle kālamakāsi, matasarīraṃ susānaṃ netvā dārucitakaṃ āropetvā aggiṃ adaṃsu. |
His mother died at the time of her delivery. They took the dead body to the cemetery, placed it on a wooden pyre, and set fire to it. |
tassā aggivegasantattaṃ udarapaṭalaṃ dvedhā ahosi. |
Her abdominal wall, scorched by the heat of the fire, split in two. |
dārako attano puññabalena uppatitvā ekasmiṃ dabbatthambhe nipati. |
The child, by the power of his own merit, flew up and landed on a clump of dabba grass. |
taṃ dārakaṃ gahetvā ayyikāya adaṃsu. |
They took that child and gave him to his grandmother. |
sā tassa nāmaṃ gaṇhantī dabbatthambhe nipatitvā laddhajīvitattā dabbotissa nāmaṃ akāsi. |
She, naming him, because he had obtained his life by falling on a clump of dabba grass, gave him the name Dabba. |
♦ tassa sattavassikakāle satthā bhikkhusaṅghaparivāro mallaraṭṭhe cārikaṃ caramāno anupiyanigamaṃ patvā anupiyambavane viharati. |
♦ When he was seven years old, the Teacher, surrounded by the community of monks, while wandering on tour in the Malla country, came to the town of Anupiya and dwelt in the Anupiya mango grove. |
dabbakumāro satthāraṃ disvā dassaneneva pasīditvā pabbajitukāmo hutvā “ahaṃ dasabalassa santike pabbajissāmī”ti ayyikaṃ āpucchi. |
The young Dabba saw the Teacher and, being pleased at the very sight, wished to go forth and, saying, "I will go forth under the Ten-Powered One," he asked his grandmother. |
sā “sādhu, tātā”ti dabbakumāraṃ ādāya satthu santikaṃ gantvā, “bhante, imaṃ kumāraṃ pabbājethā”ti āha. |
She said, "Good, son," and taking the young Dabba, she went to the Teacher and said, "Venerable sir, ordain this boy." |
satthā aññatarassa bhikkhuno saññaṃ adāsi “bhikkhu imaṃ dārakaṃ pabbājehī”ti. |
The Teacher gave a sign to a certain monk, "Monk, ordain this boy." |
so thero satthu vacanaṃ sutvā dabbakumāraṃ pabbājento tacapañcakaṃ kammaṭṭhānaṃ ācikkhi. |
That elder, hearing the Teacher's word, while ordaining the young Dabba, taught him the meditation on the five parts of the body. |
pubbahetusampanno katābhinīhāro satto paṭhamakesavaṭṭiyā oropiyamānāya sotāpattiphale patiṭṭhāsi, dutiyakesavaṭṭiyā oropiyamānāya sakadāgāmiphale, tatiyāya anāgāmiphale. |
The being, endowed with a past cause and having made his aspiration, at the cutting of the first lock of hair, was established in the fruit of stream-entry; at the cutting of the second lock of hair, in the fruit of once-returning; at the third, in the fruit of non-returning. |
sabbakesānaṃ pana oropanañca arahattaphalasacchikiriyā ca apacchā apure ahosi. |
But the cutting of all his hair and the realization of the fruit of Arahantship were simultaneous. |
♦ satthā mallaraṭṭhe yathābhirantaṃ viharitvā rājagahaṃ gantvā veḷuvane vāsaṃ kappesi. |
♦ The Teacher, having dwelt in the Malla country as he pleased, went to Rājagaha and took up residence in the Veḷuvana. |
tatrāyasmā dabbo mallaputto rahogato attano kiccanipphattiṃ oloketvā saṅghassa veyyāvaccakaraṇe kāyaṃ yojetukāmo cintesi — “yaṃnūnāhaṃ saṅghassa senāsanañca paññāpeyyaṃ, bhattāni ca uddiseyyan”ti. |
There, the venerable Dabba the Mallian, in seclusion, looking at the accomplishment of his own task, and wishing to apply his body to the service of the Sangha, thought: "What if I were to assign lodgings for the Sangha and also distribute the meals?" |
so satthu santikaṃ gantvā attano parivitakkaṃ ārocesi. |
He went to the Teacher and reported his thought. |
satthā tassa sādhukāraṃ datvā senāsanapaññāpakattañca bhattuddesakattañca sampaṭicchi. |
The Teacher gave him a cry of approval and consented to his being the lodging-assigner and the meal-distributor. |
atha naṃ “ayaṃ dabbo daharova samāno mahantaṭṭhāne ṭhito”ti sattavassikakāleyeva upasampādesi. |
Then, thinking, "This Dabba is young, but he is in a great position," he ordained him at the age of seven. |
thero upasampannakālatoyeva paṭṭhāya rājagahaṃ upanissāya viharantānaṃ sabbabhikkhūnaṃ senāsanāni ca paññāpeti, bhikkhañca sampaṭicchitvā uddisati. |
The elder, from the time he was ordained, while dwelling near Rājagaha, would assign lodgings for all the monks and, having accepted the alms, would distribute them. |
tassa senāsanapaññāpakabhāvo sabbadisāsu pākaṭo ahosi — “dabbo kira mallaputto sabhāgasabhāgānaṃ bhikkhūnaṃ ekaṭṭhāne senāsanāni paññāpeti, dūrepi senāsanaṃ paññāpetiyeva. |
His role as a lodging-assigner became well-known in all directions: "It is said that Dabba the Mallian assigns lodgings for monks of similar dispositions in the same place. He assigns lodgings even far away. |
gantuṃ asakkonte iddhiyā netīti. |
Those who are unable to go, he takes them by psychic power." |
♦ atha naṃ bhikkhū kālepi vikālepi “amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññāpehi, amhākaṃ maddakucchismiṃ migadāye”ti evaṃ senāsanaṃ uddisāpetvā tassa iddhiṃ passantā gacchanti. |
♦ Then the monks, both at the proper time and at the wrong time, would have him assign lodgings, saying, "Friend, assign us a lodging in Jīvaka's mango grove, assign us one in the deer park at Maddakucchi," and they would go, watching his psychic power. |
sopi iddhiyā manomaye kāye abhisaṅkharitvā ekekassa therassa ekekaṃ attanā sadisaṃ bhikkhuṃ nimminitvā aṅguliyā jalamānāya purato purato gantvā “ayaṃ mañco, idaṃ pīṭhan”tiādīni vatvā senāsanaṃ paññāpetvā puna attano vasanaṭṭhānameva āgacchati. |
He also, by psychic power, creating mind-made bodies and creating for each elder a monk like himself, would go before them with a flaming finger and, saying, "This is the couch, this is the chair," and so on, he would assign the lodging and return to his own dwelling place. |
ayamettha saṅkhepo, vitthārato panidaṃ vatthu pāḷiyaṃ āgatameva. |
This is the summary here; in detail, this story is found in the Pāḷi. |
satthā idameva kāraṇaṃ aṭṭhuppattiṃ katvā aparabhāge ariyagaṇamajjhe nisinno theraṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making this very reason the occasion, later, seated in the midst of the noble assembly, placed the elder in the foremost position among the lodging-assigners. |
♦ pilindavacchattheravatthu |
♦ The Story of the Elder Pilindavaccha |
♦ 215. sattame devatānaṃ piyamanāpānanti devatānaṃ piyānañceva manāpānañca pilindavacchatthero aggoti dasseti. |
♦ 215. In the seventh, "of those dear and pleasing to the deities" shows that, of those who are dear and pleasing to the deities, the Elder Pilindavaccha is the foremost. |
so kira anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasu sīlesu patiṭṭhāpetvā saggaparāyaṇaṃ akāsi. |
It is said that when no Buddha had arisen, he was a universal monarch and, having established the great populace in the five precepts, he made them destined for heaven. |
yebhuyyena kira chasu kāmasaggesu nibbattadevatā tasseva ovādaṃ labhitvā nibbattanibbattaṭṭhāne attano sampattiṃ oloketvā “kaṃ nu kho nissāya imaṃ saggasampattiṃ labhimhā”ti āvajjamānā imaṃ theraṃ disvā “theraṃ nissāya amhehi sampati laddhā”ti sāyaṃpātaṃ theraṃ namassanti. |
It is said that, for the most part, the deities born in the six desire-realm heavens, having received his instruction and, in their place of rebirth, looking at their own fortune and reflecting, "Relying on whom have we obtained this heavenly fortune?" saw this elder and thought, "It is by relying on the elder that we have obtained this fortune," and they pay homage to the elder morning and evening. |
tasmā so devatānaṃ piyamanāpānaṃ aggo nāma jāto. |
Therefore he became the foremost of those dear and pleasing to the deities. |
pilindoti panassa gottaṃ, vacchoti nāmaṃ. |
"Pilinda" is his clan name, and "Vaccha" is his given name. |
tadubhayaṃ saṃsandetvā pilindavacchoti vuccati. |
Combining both, he is called Pilindavaccha. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto purimanayeneva satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, at the time of the Buddha Padumuttara, was born into a family of great wealth in the city of Haṃsavatī and, in the former manner, while listening to the Teacher's Dhamma discourse, saw the Teacher place a certain monk in the position of being dear and pleasing to the deities, aspired for that position, and for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, was born into a brahmin family in Sāvatthī. |
pilindavacchotissa nāmaṃ akaṃsu. |
They gave him the name Pilindavaccha. |
so aparena samayena satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā upasampanno vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
He, at a later time, having heard the Teacher's Dhamma discourse and gained faith, went forth, was ordained, developed insight, and attained Arahantship. |
so gihīhipi bhikkhūhipi saddhiṃ kathento “ehi, vasala, gaccha, vasala, āhara, vasala, gaṇha, vasalā”ti vasalavādeneva samudācarati. |
He, when speaking with both laypeople and monks, would address them with the term "outcast," saying, "Come, outcast; go, outcast; bring, outcast; take, outcast." |
taṃ kathaṃ āharitvā tathāgataṃ pucchiṃsu — “bhagavā ariyā nāma pharusavācā na hontī”ti. |
Having brought up this matter, they asked the Tathāgata: "Blessed One, noble ones are not of harsh speech." |
bhikkhave, ariyānaṃ paravambhanavasena pharusavācā nāma natthi, apica kho pana bhavantare āciṇṇavasena bhaveyyāti. |
"Monks, for noble ones, there is no harsh speech by way of disparaging others. But it could be due to a habit from a previous existence." |
bhante, pilindavacchatthero uṭṭhāya samuṭṭhāya gihīhipi bhikkhūhipi saddhiṃ kathento, “vasala, vasalā”ti katheti, kimettha kāraṇaṃ bhagavāti. |
"Venerable sir, the Elder Pilindavaccha, getting up and getting up, when speaking with both laypeople and monks, says, 'outcast, outcasts.' What is the reason for this, Blessed One?" |
bhikkhave, na mayhaṃ puttassa etaṃ idāneva āciṇṇaṃ, atīte panesa pañca jātisatāni vasalavādibrāhmaṇakule nibbatti. |
"Monks, this is not a habit of my son only now. In the past, for five hundred births, he was born into a brahmin family that used the term 'outcast.' |
iccesa bhavāciṇṇeneva kathesi, na pharusavasena. |
Thus he spoke from a habit of existence, not from a harsh disposition. |
ariyānañhi vohāro pharusopi samāno cetanāya apharusabhāvena parisuddhova, appamattakampettha pāpaṃ na upalabbhatīti vatvā dhammapade imaṃ gāthamāha — |
For the speech of noble ones, even if harsh, is pure because of its non-harsh intention. Not even a little evil is found in it," he said, and spoke this verse in the Dhammapada: |
♦ “akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye. |
♦ “He who would utter a non-harsh, instructive, true speech, |
♦ yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇan”ti. |
♦ by which he offends no one—him I call a brahmin.” |
♦ athekadivasaṃ thero rājagahaṃ piṇḍāya pavisanto ekaṃ purisaṃ pippalīnaṃ bhājanaṃ pūretvā ādāya antonagaraṃ pavisantaṃ disvā “kiṃ te, vasala, bhājane”ti āha. |
♦ Then one day, the elder, entering Rājagaha for alms, saw a man who had filled a basket with long peppers and was entering the city, and said, "What is in your basket, outcast?" |
so cintesi — “ayaṃ samaṇo mayā saddhiṃ pātova pharusakathaṃ kathesi, imassa anucchavikameva vattuṃ vaṭṭatī”ti “mūsikavaccaṃ me, bhante, bhājane”ti āha. |
He thought: "This ascetic spoke harsh words with me early in the morning. It is proper to say something befitting him," and he said, "Mouse-dung is in my basket, venerable sir." |
evaṃ bhavissati, vasalāti. |
"So it will be, outcast." |
tassa therassa dassanaṃ vijahantassa sabbaṃ mūsikavaccameva ahosi. |
As he left the elder's sight, it all became mouse-dung. |
so cintesi — “imā pippaliyo mūsikavaccasadisā paññāyanti, sabhāvo nu kho no”ti vīmaṃsanto hatthena uppīḷesi . |
He thought: "These long peppers appear like mouse-dung. Is this their nature or not?" and examining it, he squeezed it with his hand. |
athassa undūravaccabhāvaṃ ñatvā balavadomanassaṃ uppajji. |
Then, knowing that it was the state of mouse-dung, great dejection arose in him. |
so “imāyeva nu kho evarūpā, udāhu sakaṭepī”ti gantvā olokento sabbāpi pippaliyo tādisāva disvā hadayaṃ hatthena sandhāretvā “idaṃ na aññassa kammaṃ, mayā pātova diṭṭhabhikkhussetaṃ kammaṃ, addhā ekaṃ upāyaṃ bhavissati, tassa gataṭṭhānaṃ anuvicinitvā etaṃ kāraṇaṃ jānissāmī”ti therassa gatamaggaṃ pucchitvā pāyāsi. |
He thought, "Are only these like this, or those in the cart as well?" and going and looking, he saw that all the long peppers were like that. Holding his heart with his hand, he thought, "This is not the deed of another; this is the deed of the monk I saw early in the morning. Surely there will be a way. Having investigated the place where he has gone, I will find out the reason for this," and asking for the path the elder had taken, he set out. |
♦ atheko puriso taṃ ativiya caṇḍikataṃ gacchantaṃ disvā, “bho purisa, tvaṃ ativiya caṇḍikatova gacchasi, kena kammena gacchasī”ti pucchi. |
♦ Then a certain man, seeing him going very angrily, asked, "Friend, you are going very angrily. For what purpose are you going?" |
so tassa taṃ pavattiṃ ārocesi. |
He told him that story. |
so tassa kathaṃ sutvā evamāha — “bho, mā cintayi, mayhaṃ ayyo pilindavaccho bhavissati, tvaṃ etadeva bhājanaṃ pūretvā ādāya gantvā therassa purato tiṭṭha. |
He, hearing his words, said this: "Friend, do not worry. It must be my venerable Pilindavaccha. You take this very basket, filled, and go and stand before the elder. |
‘kiṃ nāmetaṃ, vasalā’ti vuttakāle ca ‘pippaliyo, bhante’ti vada, thero ‘evaṃ bhavissati, vasalā’ti vakkhati. |
And when asked, 'What is this, outcast?' say, 'Long peppers, venerable sir.' The elder will say, 'So it will be, outcast.' |
puna sabbāpi pippaliyo bhavissantī”ti. |
Then all will become long peppers again." |
so tathā akāsi. |
He did so. |
sabbā pippaliyo paṭipākatikā ahesuṃ. |
All the long peppers returned to their natural state. |
idamettakaṃ vatthu. |
This is the extent of the story. |
aparabhāge pana satthā devatānaṃ piyamanāpakāraṇameva vatthuṃ katvā theraṃ devatānaṃ piyamanāpānaṃ aggaṭṭhāne ṭhapesīti. |
But later, the Teacher, making the reason for his being dear and pleasing to the deities the story, placed the elder in the foremost position among those dear and pleasing to the deities. |
♦ bāhiyadārucīriyattheravatthu |
♦ The Story of the Elder Bāhiya of the Bark Garment |
♦ 216. aṭṭhame khippābhiññānanti khippaṃ adhigatābhiññānaṃ dārucīriyatthero aggoti dasseti. |
♦ 216. In the eighth, "of those of swift understanding" shows that, of those who have swiftly attained understanding, the Elder of the Bark Garment is the foremost. |
ayañhi thero saṃkhittadhammadesanāpariyosāne arahattaṃ pāpuṇi, maggaphalānaṃ parikammakiccaṃ nāhosi. |
This elder, at the end of a concise Dhamma discourse, attained Arahantship. There was no need for the preliminary work of the path and fruit. |
tasmā khippābhiññānaṃ aggo nāma jāto. |
Therefore he became the foremost of those of swift understanding. |
bāhiyaraṭṭhe pana jātattā bāhiyotissa nāmaṃ ahosi. |
But because he was born in the Bāhiya country, his name was Bāhiya. |
so aparabhāge dārucīraṃ nivāsesi. |
He, at a later time, wore a garment of bark. |
tasmā dārucīriyo nāma jāto. |
Therefore he became known as Dārucīriya ("of the bark garment"). |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto dasabalassa dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapadasabalassa sāsanassa osakkanakāle heṭṭhā vuttehi bhikkhūhi saddhiṃ samaṇadhammaṃ katvā paripuṇṇasīlo jīvitakkhayaṃ patvā devaloke nibbatti. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma discourse, saw the Teacher place a certain monk in the foremost position among those of swift understanding. He performed a meritorious deed, aspired for that position, and for his whole life, having performed wholesome deeds and wandering among gods and humans, at the time of the decline of the dispensation of the Ten-Powered Kassapa, having practiced the ascetic's duties with the monks mentioned below, and being of perfect virtue, he reached the end of his life and was reborn in the deva world. |
♦ so ekaṃ buddhantaraṃ devaloke vasitvā imasmiṃ buddhuppāde bāhiyaraṭṭhe kulagehe nibbatto. |
♦ He, having lived in the deva world for one Buddha-interval, in this Buddha-era, was born into a family home in the Bāhiya country. |
vayaṃ āgamma gharāvāsaṃ vasanto “vohāraṃ karissāmī”ti suvaṇṇabhūmigamanīyaṃ nāvaṃ abhiruhi. |
When he came of age and was living the household life, thinking, "I will do business," he boarded a ship bound for Suvaṇṇabhūmi. |
nāvā icchitaṃ desaṃ appatvāva samuddamajjhe bhinnā, mahājano macchakacchapabhakkho ahosi. |
The ship, before reaching its desired destination, broke up in the middle of the ocean. The great multitude became food for fish and turtles. |
ayaṃ pana ekaṃ dārukhaṇḍaṃ gahetvā sattame divase suppārakapaṭṭane uttiṇṇo manussāvāsaṃ patvā “acelakaniyāmena manusse upasaṅkamituṃ ayuttan”ti avidūre ṭhāne ekaṃ mahātaḷākā sevālaṃ gahetvā sarīraṃ veṭhetvā ekasmiṃ ṭhāne patitaṃ ekaṃ kapālaṃ ādāya bhikkhāya pāvisi. |
But this one, taking a piece of wood, on the seventh day, washed ashore at the port of Suppāraka, reached a human settlement, and thinking, "It is improper to approach people in the manner of a naked ascetic," he took some moss from a large lake nearby, wrapped it around his body, took a potsherd that had fallen in a certain place, and entered for alms. |
♦ manussā taṃ disvā cintesuṃ — “sace loke arahantā nāma atthi, evaṃvidhehi bhavitabbaṃ. |
♦ The people, seeing him, thought: "If there are Arahants in the world, they must be like this. |
kiṃ nu kho ayyo ukkaṭṭhabhāvena vatthaṃ na gaṇhāti, udāhu diyyamānaṃ gaṇheyyā”ti vīmaṃsantā nānādisāhi vatthāni āhariṃsu. |
Does the venerable one, through extreme practice, not accept a cloth, or would he accept one if it were given?" Investigating, they brought cloths from various directions. |
so cintesi — “sacāhaṃ na iminā niyāmena āgamissaṃ, na me ete pasīdeyyuṃ, yaṃkiñci katvā ime vañcetvā jīvikupāyaṃ kātuṃ vaṭṭatī”ti vatthāni na paṭiggaṇhi. |
He thought: "If I had not come in this manner, they would not have been pleased with me. I must deceive them by some means and make a livelihood." He did not accept the cloths. |
manussā bhiyyosomattāya pasannā mahāsakkāraṃ kariṃsu. |
The people, being even more pleased, paid him great honor. |
sopi bhattakiccaṃ katvā avidūraṭṭhāne devakulaṃ gato. |
He also, after his meal, went to a temple nearby. |
mahājano tena saddhiṃyeva gantvā devakulaṃ paṭijaggitvā adāsi. |
The great crowd went with him, maintained the temple, and gave it to him. |
so cintesi — “ime mayhaṃ sevāle nivāsanamatte pasīditvā evaṃvidhaṃ sakkāraṃ karonti, etesaṃ mayā ukkaṭṭheneva bhavituṃ vaṭṭatī”ti sallahukāni rukkhaphalakāni gahetvā tacchetvā vākesu āvuṇitvā cīraṃ katvā nivāsetvā pārupitvā jīvikaṃ kappento vasi. |
He thought: "These, being pleased with me for merely wearing moss, pay me such honor. It is proper for me to be an extremist for them." He took light planks of wood, carved them, wove them with bark, made a garment, and wearing it and wrapping himself in it, he lived, making a livelihood. |
♦ atha yo so kassapabuddhakāle sattasu janesu samaṇadhammaṃ karontesu eko bhikkhu suddhāvāsabrahmaloke nibbatto. |
♦ Then he who, at the time of the Buddha Kassapa, was practicing the ascetic's duties among the seven men, one monk, having attained the fruit of a non-returner, was reborn in the Suddhāvāsa brahma world. |
so nibbattasamanantarameva attano brahmasampattiṃ oloketvā āgataṭṭhānaṃ āvajjento sattannaṃ janānaṃ pabbataṃ āruyha samaṇadhammakaraṇaṭṭhānaṃ disvā sesānaṃ channaṃ nibbattaṭṭhānaṃ āvajjento ekassa parinibbutabhāvaṃ itaresaṃ pañcannaṃ kāmāvacaradevaloke nibbattabhāvaṃ ñatvā kālānukālaṃ te pañca jane āvajjeti . |
Immediately after his rebirth, he looked at his own brahma-fortune and, reflecting on the place from which he had come, saw the place on the mountain where the seven men had practiced the ascetic's duties. Reflecting on the place of rebirth of the other six, he knew that one had attained final Nibbāna and that the other five had been reborn in the kāmāvacara deva world. From time to time, he would reflect on those five men. |
imasmiṃ pana kāle “kahaṃ nu kho”ti āvajjento dārucīriyaṃ suppārakapaṭṭanaṃ upanissāya kuhanakammena jīvikaṃ kappentaṃ disvā “naṭṭho vatāyaṃ bālo, pubbe samaṇadhammaṃ karonto atiukkaṭṭhabhāvena arahatāpi ābhataṃ piṇḍapātaṃ aparibhuñjitvā idāni udaratthāya anarahāva arahattaṃ paṭijānitvā lokaṃ vañcento vicarati, dasabalassa ca nibbattabhāvaṃ na jānāti, gacchāmi naṃ saṃvejetvā dasabalassa nibbattabhāvaṃ jānāpemī”ti taṃkhaṇaṃyeva brahmalokato suppārakapaṭṭane rattibhāgasamanantare dārucīriyassa sammukhe pāturahosi. |
But at this time, reflecting, "Where indeed are they?" he saw Dārucīriya living near the port of Suppāraka, making a livelihood by deception, and thought, "This fool is lost! In the past, practicing the ascetic's duties with extreme practice, he did not eat even the alms-food brought by an Arahant, and now, for the sake of his stomach, though not an Arahant, he claims to be an Arahant and wanders about, deceiving the world. And he does not know of the birth of the Ten-Powered One. I will go, stir him up, and let him know of the birth of the Ten-Powered One." At that very moment, he appeared from the brahma world at the port of Suppāraka, just after the night had passed, in front of Dārucīriya. |
♦ so attano vasanaṭṭhāne obhāsaṃ disvā bahi nikkhamitvā ṭhito mahābrahmaṃ oloketvā añjaliṃ paggayha “ke tumhe”ti pucchi. |
♦ He, seeing a radiance in his dwelling place, went outside and, standing, saw the Mahābrahmā, raised his hands in reverence, and asked, "Who are you?" |
ahaṃ tuyhaṃ porāṇakasahāyo anāgāmiphalaṃ patvā brahmaloke nibbatto. |
"I am your old friend who, having attained the fruit of a non-returner, was reborn in the brahma world. |
amhākaṃ pana sabbajeṭṭhako arahattaṃ patvā parinibbuto, tumhe pañca janā devaloke nibbattā. |
But the eldest of us, having attained Arahantship, has attained final Nibbāna. You five were reborn in the deva world. |
svāhaṃ taṃ imasmiṃ ṭhāne kuhanakammena jīvantaṃ disvā dametuṃ āgatoti vatvā idaṃ kāraṇamāha — “na kho tvaṃ, bāhiya arahā, napi arahattamaggaṃ samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno”ti. |
And I, seeing you in this place, living by deception, have come to tame you," he said, and spoke this reason: "You are not, Bāhiya, an Arahant, nor have you entered upon the path to Arahantship. Nor do you have that practice by which you would be an Arahant or would have entered upon the path to Arahantship." |
athassa satthu uppannabhāvaṃ sāvatthiyaṃ vasanabhāvañca ācikkhitvā “satthu santikaṃ gacchāhī”ti taṃ uyyojetvā brahmalokameva agamāsi. |
Then, having told him of the Teacher's arising and his dwelling in Sāvatthī, and having sent him off, saying, "Go to the Teacher," he went back to the brahma world. |
♦ dārucīriyo mahābrahmunā saṃvejito “mokkhamaggaṃ gavesissāmī”ti vīsayojanasataṃ maggaṃ ekarattivāsena gantvā satthāraṃ piṇḍāya paviṭṭhaṃ antaraghare sampāpuṇitvā satthu pādesu nipatitvā “desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhamman”ti yāvatatiyaṃ yāci. |
♦ Dārucīriya, being stirred up by the Mahābrahmā, thinking, "I will seek the path to deliverance," traveled a hundred and twenty yojanas, making only one stop for the night. He found the Teacher who had entered for alms in the middle of the village, fell at the Teacher's feet, and begged up to the third time, "Teach me the Dhamma, Blessed One, teach the Dhamma, Sublime One." |
satthā “ettāvatā bāhiyassa ñāṇaṃ paripākaṃ gatan”ti ñatvā “tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ bhavissatī”ti iminā ovādena ovadi . |
The Teacher, knowing, "Bāhiya's knowledge has now matured," admonished him with this instruction: "Therefore, Bāhiya, you should train yourself thus: in the seen, there will be only the seen..." |
sopi desanāpariyosāne antaravīthiyaṃ ṭhitova desanānusārena ñāṇaṃ pesetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He also, at the end of the discourse, while standing in the middle of the street, sent his knowledge along with the discourse and attained Arahantship together with the analytical knowledges. |
♦ so attano kiccaṃ matthakappattaṃ ñatvā bhagavantaṃ pabbajjaṃ yācitvā aparipuṇṇapattacīvaratāya pattacīvaraṃ pariyesanto saṅkāraṭṭhānato coḷakkhaṇḍāni saṃkaḍḍhati. |
♦ He, knowing that his task had reached its culmination, asked the Blessed One for the going-forth and, not having a complete bowl and robes, he was gathering rags from a rubbish heap to find a bowl and robes. |
atha naṃ pubbaveriko amanusso ekissā taruṇavacchāya gāviyā sarīre adhimuccitvā jīvitakkhayaṃ pāpesi. |
Then a hostile non-human, possessing the body of a young cow with a calf, caused him to reach the end of his life. |
satthā sāvatthito nikkhamanto antaravīthiyaṃ bāhiyaṃ saṅkāraṭṭhāne patitaṃ disvā “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīran”ti nīharāpetvā sarīrakiccaṃ kāretvā cātumahāpathe cetiyaṃ kārāpesi. |
The Teacher, leaving Sāvatthī, saw Bāhiya fallen on a rubbish heap in the middle of the street and said, "Take, monks, the body of Bāhiya Dārucīriya." Having had it brought out and having had the funeral rites performed, he had a stupa built at a major crossroads. |
tato saṅghamajjhe kathā udapādi — “tathāgato bhikkhusaṅghena bāhiyassa sarīrajjhāpanakiccaṃ kāresi, dhātuyo gahetvā cetiyaṃ kāresi, kataramaggo nu kho tena sacchikato, sāmaṇero nu kho so, bhikkhu nu kho”ti cittaṃ uppādayiṃsu . |
Then a discussion arose in the midst of the Sangha: "The Tathāgata had the funeral rites for Bāhiya performed by the community of monks, and having taken the relics, he had a stupa built. Which path did he realize? Was he a novice, or was he a monk?" they had this thought. |
satthā taṃ aṭṭhuppattiṃ katvā “paṇḍito, bhikkhave, bāhiyo”ti upari dhammadesanaṃ vaḍḍhetvā tassa parinibbutabhāvaṃ pakāsesi. |
The Teacher, making that the occasion, said, "Bāhiya was wise, monks," and expanding on the Dhamma teaching, he proclaimed his attainment of final Nibbāna. |
puna saṅghamajjhe kathā udapādi “na ca satthārā bāhiyassa bahu dhammo desito, arahattaṃ pattoti ca vadeti. |
Again, a discussion arose in the midst of the Sangha: "The Teacher did not teach much Dhamma to Bāhiya, and yet he says he attained Arahantship. |
kiṃ nāmetan”ti? |
What is this?" |
satthā “dhammo mando bahūti akāraṇaṃ, visapītakassa agado viya ceso”ti vatvā dhammapade gāthamāha — |
The Teacher said, "Whether the Dhamma is little or much is not the reason; it is like an antidote for one who has drunk poison," and he spoke a verse in the Dhammapada: |
♦ “sahassamapi ce gāthā, anatthapadasaṃhitā. |
♦ “Though a thousand verses be composed of meaningless lines, |
♦ ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī”ti. |
♦ better is one line of a verse, hearing which one becomes calm.” |
. |
. |
♦ desanāpariyosāne caturāsīti pāṇasahassāni amatapānaṃ piviṃsu. |
♦ At the end of the discourse, eighty-four thousand living beings drank the nectar of the deathless. |
idañca pana bāhiyattherassa vatthu sutte āgatattā vitthārena na kathitaṃ. |
And this story of the Elder Bāhiya, because it is found in the sutta, has not been told in detail. |
aparabhāge pana satthā saṅghamajjhe nisinno bāhiyattheraṃ khippābhiññānaṃ aggaṭṭhāne ṭhapesīti. |
But later, the Teacher, seated in the midst of the Sangha, placed the Elder Bāhiya in the foremost position among those of swift understanding. |
♦ kumārakassapattheravatthu |
♦ The Story of the Elder Kumārakassapa |
♦ 217. navame cittakathikānanti vicittaṃ katvā dhammaṃ kathentānaṃ. |
♦ 217. In the ninth, "of the versatile preachers" means of those who, making it varied, teach the Dhamma. |
thero kira ekassapi dvinnampi dhammaṃ kathento bahūhi upamāhi ca kāraṇehi ca maṇḍayitvā bodhento katheti. |
It is said that the elder, when teaching the Dhamma to even one or two people, would teach, adorning it with many similes and reasons, making it understandable. |
tasmā cittakathikānaṃ aggo nāma jāto. |
Therefore he became the foremost of the versatile preachers. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gaṇhitvā vayappatto dasabalassa dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ cittakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā devamanussesu saṃsaranto kassapabuddhasāsanosakkanakāle sattannaṃ bhikkhūnaṃ abbhantaro hutvā pabbatamatthake samaṇadhammaṃ katvā aparihīnasīlo tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ sampattiṃ anubhavamāno amhākaṃ satthu kāle rājagahe ekissā kuladārikāya kucchimhi uppanno. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, having come of age and listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the versatile preachers. He performed a meritorious deed, aspired for that position, and wandering among gods and humans, at the time of the decline of the dispensation of the Buddha Kassapa, being among the seven monks, he practiced the ascetic's duties on a mountain peak and, with his virtue undiminished, passed away from there and was reborn in the deva world. For one Buddha-interval, enjoying prosperity, at the time of our Teacher, he was born in the womb of a certain clansman's daughter in Rājagaha. |
sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatā gabbhaṃ gaṇhi. |
She, at first, having asked her parents and not receiving permission to go forth, went to a family home and conceived a child. |
tampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. |
Not knowing this, she pleased her husband and, being permitted by him, she went forth among the nuns. |
tassā gabbhanimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu, so “assamaṇī”ti āha. |
Seeing the sign of her pregnancy, the nuns asked Devadatta. He said, "She is not an ascetic." |
dasabalaṃ pucchiṃsu, satthā upālittheraṃ paṭicchāpesi. |
They asked the Ten-Powered One. The Teacher entrusted the matter to the Elder Upāli. |
thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento “pure laddho gabbho, pabbajjā arogā”ti āha. |
The elder summoned the families residing in the city of Sāvatthī and the laywoman Visākhā and, while investigating, he said, "The conception was obtained before; the going-forth is blameless." |
satthā “suvinicchitaṃ adhikaraṇan”ti therassa sādhukāraṃ adāsi. |
The Teacher said, "The case has been well-decided," and gave the elder a cry of approval. |
♦ sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi. |
♦ That nun gave birth to a son like a golden image. |
taṃ gahetvā rājā pasenadikosalo posāpesi, kassapoti cassa nāmaṃ katvā aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. |
King Pasenadi of Kosala took him and had him raised. He gave him the name Kassapa and, at a later time, having adorned him, he took him to the Teacher and had him ordained. |
kumārakāle pana pabbajitattā bhagavatā “kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā”ti vutte “katarakassapassāti. |
But because he went forth as a boy (kumāra), when the Blessed One would say, "Call Kassapa, give this fruit or this food to Kassapa," and it was asked, "To which Kassapa? |
kumārakassapassā”ti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi kumārakassapotveva vuccati. |
To Kumārakassapa," because he was named thus, from then on, even in his old age, he was called Kumārakassapa. |
apica rañño posāvanikaputtattāpi kumārakassapoti taṃ sañjāniṃsu. |
Moreover, because he was the king's foster-son, they also knew him as Kumārakassapa. |
♦ so pabbajitakālato paṭṭhāya vipassanāya ceva kammaṃ karoti, buddhavacanañca gaṇhāti. |
♦ From the time he went forth, he both worked on insight and learned the Buddha's word. |
atha so tena saddhiṃ pabbatamatthake samaṇadhammaṃ katvā anāgāmiphalaṃ patvā suddhāvāse nibbatto mahābrahmā tasmiṃ samaye āvajjento kumārakassapaṃ disvā “sahāyako me vipassanāya kilamati, gantvā tassa vipassanāya nayamukhaṃ dassetvā maggaphalapattiyā upāyaṃ karissāmī”ti brahmaloke ṭhitova pañcadasa pañhe abhisaṅkharitvā rattibhāgasamanantare kumārakassapattherassa vasanaṭṭhāne andhavane pāturahosi. |
Then that Mahābrahmā, who had practiced the ascetic's duties with him on the mountain peak and had attained the fruit of a non-returner and was reborn in the Suddhāvāsa realm, at that time, reflecting, saw Kumārakassapa and thought, "My friend is struggling with insight. I will go and show him an opening for insight and create a means for his attainment of the path and fruit." Standing in the brahma world, he composed fifteen questions and, just after the night had passed, he appeared in the Andhavana at the dwelling place of the Elder Kumārakassapa. |
thero ālokaṃ disvā “ko etthā”ti āha. |
The elder, seeing the light, said, "Who is there?" |
“ahaṃ pubbe tayā saddhiṃ samaṇadhammaṃ katvā anāgāmiphalaṃ patvā suddhāvāse nibbattabrahmā”ti āha. |
"I am the brahmā who, having practiced the ascetic's duties with you in the past and attained the fruit of a non-returner, was reborn in the Suddhāvāsa realm," he said. |
kena kammena āgatatthāti? |
"For what purpose have you come?" |
mahābrahmā attano āgatakāraṇaṃ dīpetuṃ te pañhe ācikkhitvā “tvaṃ ime pañhe uggaṇhitvā aruṇe uṭṭhite tathāgataṃ upasaṅkamitvā puccha, ṭhapetvā hi tathāgataṃ añño ime pañhe kathetuṃ samattho nāma natthī”ti vatvā brahmalokameva gato. |
The Mahābrahmā, to reveal the reason for his coming, told him those questions and said, "You learn these questions and, when the dawn has arisen, approach the Tathāgata and ask. For apart from the Tathāgata, there is no one capable of explaining these questions," and he went back to the brahma world. |
♦ theropi punadivase satthāraṃ upasaṅkamitvā vanditvā mahābrahmunā kathitaniyāmeneva pañhe pucchi. |
♦ The elder also, on the next day, approached the Teacher, paid homage, and in the very way told by the Mahābrahmā, he asked the questions. |
satthā kumārakassapattherassa arahattaṃ pāpetvā pañhe kathesi. |
The Teacher, leading the Elder Kumārakassapa to Arahantship, explained the questions. |
thero satthārā kathitaniyāmeneva uggaṇhitvā andhavanaṃ gantvā vipassanaṃ gabbhaṃ gāhāpetvā arahattaṃ pāpuṇi. |
The elder, having learned it in the very way taught by the Teacher, went to the Andhavana and, making insight the womb, he attained Arahantship. |
tato paṭṭhāya catunnaṃ parisānaṃ dhammakathaṃ kathento bahukāhi upamāhi ca kāraṇehi ca maṇḍetvā cittakathameva katheti. |
From then on, when teaching the Dhamma to the four assemblies, he would teach, adorning it with many similes and reasons, a versatile talk indeed. |
atha naṃ satthā pāyāsirañño pañcadasahi pañhehi paṭimaṇḍetvā suttante desite taṃ suttantaṃ aṭṭhuppattiṃ katvā imasmiṃ sāsane cittakathikānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, when the sutta adorned with the fifteen questions of King Pāyāsi was taught, making that sutta the occasion, placed him in the foremost position among the versatile preachers in this dispensation. |
♦ mahākoṭṭhitattheravatthu |
♦ The Story of the Elder Mahākoṭṭhita |
♦ 218. dasame paṭisambhidāpattānanti catasso paṭisambhidā patvā ṭhitānaṃ mahākoṭṭhitatthero aggoti dasseti. |
♦ 218. In the tenth, "of those who have attained the analytical knowledges" shows that, of those who have attained and stand firm in the four analytical knowledges, the Elder Mahākoṭṭhita is the foremost. |
ayaṃ hi thero attano paṭisambhidāsu ciṇṇavasibhāvena abhiññāte abhiññāte mahāsāvake upasaṅkamitvā pañhaṃ pucchantopi dasabalaṃ upasaṅkamitvā pañhaṃ pucchantopi paṭisambhidāsuyeva pañhaṃ pucchati. |
This elder, by his habitual practice in his own analytical knowledges, even when he approached the renowned great disciples and asked questions, and even when he approached the Ten-Powered One and asked questions, he would ask questions only on the analytical knowledges. |
iti iminā ciṇṇavasibhāvena paṭisambhidāpattānaṃ aggo nāma jāto. |
Thus, by this habitual practice, he became the foremost of those who have attained the analytical knowledges. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto aparena samayena satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family of great wealth in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among those who have attained the analytical knowledges. He performed a meritorious deed and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, was born into a brahmin family in Sāvatthī. |
koṭṭhitamāṇavotissa nāmaṃ akaṃsu. |
They gave him the name Koṭṭhita-māṇava. |
so vayappatto tayo vede uggaṇhitvā ekadivasaṃ satthu dhammakathaṃ sutvā paṭiladdhasaddho pabbaji. |
When he came of age, he learned the three Vedas and one day, having heard the Teacher's Dhamma talk and gained faith, he went forth. |
so upasampannakālato paṭṭhāya vipassanāya kammaṃ karonto saha paṭisambhidāhi arahattaṃ patvā niccakālaṃ paṭisambhidāsu ciṇṇavasī hutvā pañhaṃ pucchanto paṭisambhidāsuyeva pucchati. |
From the time he was ordained, working on insight, he attained Arahantship together with the analytical knowledges and, being of habitual practice in the analytical knowledges at all times, when he asked questions, he would ask only on the analytical knowledges. |
atha naṃ satthā aparabhāge mahāvedallasuttaṃ aṭṭhuppattiṃ katvā paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, making the Mahāvedalla Sutta the occasion, placed him in the foremost position among those who have attained the analytical knowledges. |
♦ tatiyavaggavaṇṇanā. |
♦ Commentary on the Third Chapter. |
♦ (14) 4. catutthaetadaggavaggo |
♦ (14) 4. The Fourth Chapter on the Foremost |
♦ ānandattheravatthu |
♦ The Story of the Elder Ānanda |
♦ 219-223. catutthassa paṭhame bahussutānantiādīsu aññepi therā bahussutā satimantā gatimantā dhitimantā upaṭṭhākā ca atthi. |
♦ 219-223. In the first of the fourth chapter, "of the learned" and so on, other elders are also learned, mindful, of good deportment, resolute, and attendants. |
ayaṃ panāyasmā buddhavacanaṃ uggaṇhanto dasabalassa sāsane bhaṇḍāgārikapariyattiyaṃ ṭhatvā gaṇhi. |
But this venerable one, when learning the Buddha's word, stood in the position of the treasurer of the teaching in the Ten-Powered One's dispensation and learned it. |
tasmā bahussutānaṃ aggo nāma jāto. |
Therefore he became the foremost of the learned. |
imasseva ca therassa buddhavacanaṃ gahetvā dhāraṇakasati aññehi therehi balavatarā ahosi, tasmā satimantānaṃ aggo nāma jāto. |
And the mindfulness of this very elder in grasping and retaining the Buddha's word was stronger than that of other elders; therefore he became the foremost of the mindful. |
ayameva cāyasmā ekapade ṭhatvā saṭṭhi padasahassāni gaṇhanto satthārā kathitaniyāmeneva sabbapadāni jānāti, tasmā gatimantānaṃ aggo nāma jāto. |
This very venerable one also, standing on one point, and grasping sixty thousand points, knew all the points in the very way taught by the Teacher; therefore he became the foremost of those of good deportment. |
tasseva cāyasmato buddhavacanaṃ uggaṇhanavīriyaṃ sajjhāyanavīriyañca dhāraṇavīriyañca satthu upaṭṭhānavīriyañca aññehi asadisaṃ ahosi, tasmā dhitimantānaṃ aggo nāma jāto. |
And the energy of this very venerable one in learning the Buddha's word, the energy in reciting it, the energy in retaining it, and the energy in attending on the Teacher were unlike those of others; therefore he became the foremost of the resolute. |
tathāgataṃ upaṭṭhahanto cesa na aññesaṃ upaṭṭhākabhikkhūnaṃ upaṭṭhānākārena upaṭṭhahi, aññe hi tathāgataṃ upaṭṭhahantā na ciraṃ upaṭṭhahiṃsu, na ca buddhānaṃ manaṃ gahetvā upaṭṭhahiṃsu. |
And when he attended on the Tathāgata, he did not attend in the manner of other attendant monks. For others, when attending on the Tathāgata, did not attend for long, nor did they attend, having grasped the mind of the Buddhas. |
ayaṃ thero pana upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya āraddhavīriyo hutvā tathāgatassa manaṃ gahetvā upaṭṭhahi. |
But this elder, from the day he obtained the position of attendant, being of aroused energy, attended, having grasped the mind of the Tathāgata. |
tasmā upaṭṭhākānaṃ aggo nāma jāto. |
Therefore he became the foremost of the attendants. |
♦ tassa pañhakamme ayamanupubbikathā — ito kira satasahassamatthake kappe padumuttaro nāma satthā loke uppajji. |
♦ Concerning him, in the set of questions, this is the sequential story: It is said that a hundred thousand eons ago from now, a Teacher named Padumuttara arose in the world. |
tassa haṃsavatī nāma nagaraṃ ahosi, nando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. |
His city was Haṃsavatī, a king named Nanda was his father, a queen named Sumedhā was his mother, and the Bodhisatta was a prince named Uttara. |
so puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā “anekajātisaṃsāran”ti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā “pathaviyaṃ ṭhapessāmī”ti pādaṃ abhinīhari. |
He, on the day of his son's birth, made the great renunciation, went forth, and practicing the striving, in due course attained omniscience. Having uttered the exclamation, "Through many a birth in saṃsāra...", he spent seven days on the Bodhi throne and, thinking, "I will place my foot on the earth," he put his foot forward. |
atha pathaviṃ bhinditvā heṭṭhā vuttappamāṇaṃ padumaṃ uṭṭhāsi. |
Then, splitting the earth, a lotus of the size mentioned below arose. |
tadupādāya bhagavā padumuttaroteva paññāyittha. |
From then on, the Blessed One became known as Padumuttara. |
tassa devalo ca sujāto ca dve aggasāvakā ahesuṃ, amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. |
Devala and Sujāta were his two chief disciples, Amitā and Asamā were his two chief female disciples, and Sumana was his attendant. |
padumuttaro bhagavā pitu saṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati. |
The Blessed One Padumuttara, doing a service to his father, was residing in the royal city of Haṃsavatī with a retinue of a hundred thousand monks. |
♦ kaniṭṭhabhātā panassa sumanakumāro nāma. |
♦ But his younger brother was a prince named Sumana. |
tassa rājā haṃsavatito vīsayojanasate bhogagāmaṃ adāsi. |
The king gave him a fief-village a hundred and twenty yojanas from Haṃsavatī. |
so kadāci kadāci āgantvā pitarañca satthārañca passati. |
He would come from time to time and see his father and the Teacher. |
athekadivasaṃ paccanto kupito sumano rañño pesesi. |
Then one day, the border region became rebellious. Sumana sent a message to the king. |
rājā “tvaṃ mayā tattha kasmā ṭhapito”ti paṭipesesi. |
The king sent back a message, "Why were you placed there by me?" |
so core vūpasametvā “upasanto, deva, janapado”ti rañño pesesi. |
He pacified the robbers and sent a message to the king, "The country is peaceful, O king." |
rājā tuṭṭho “sīghaṃ mama putto āgacchatū”ti āha. |
The king, pleased, said, "Let my son come quickly." |
tassa sahassamattā amaccā honti. |
He had a thousand ministers. |
so tehi saddhiṃ antarāmagge mantesi — “mayhaṃ pitā tuṭṭho sace me varaṃ deti, kiṃ gaṇhāmī”ti? |
He consulted with them on the way: "If my father, being pleased, gives me a boon, what shall I take?" |
atha naṃ ekacce “hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, satta ratanāni gaṇhathā”ti āhaṃsu. |
Then some of them said, "Take an elephant, take a horse, take a country, take the seven treasures." |
apare “tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ. |
Others said, "You are the son of the lord of the earth; wealth is not hard for you to get. And all this, though obtained, must be abandoned when you go. Only merit can be taken with you when you go. |
tasmā deve varaṃ dadamāne temāsaṃ padumuttarabhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā”ti āhaṃsu. |
Therefore, when the king gives a boon, take the boon of attending to the Blessed One Padumuttara for three months." |
so “tumhe mayhaṃ kalyāṇamittā, na metaṃ cittaṃ atthi, tumhehi pana uppāditaṃ, evaṃ karissāmī”ti gantvā pitaraṃ vanditvā pitarā āliṅgetvā matthake cumbetvā “varaṃ te putta demī”ti vutte “icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, imaṃ me deva varaṃ dehī”ti āha. |
He said, "You are my good friends. This thought was not in my mind, but it has been produced by you. I will do so." He went, paid homage to his father, and when his father embraced him, kissed him on the head, and said, "I give you a boon, my son," he said, "I wish, great king, to make my life fruitful by attending on the Blessed One with the four requisites for three months. Give me this boon, O king." |
na sakkā, tāta, aññaṃ varehīti. |
"It is not possible, son. Take another boon." |
deva, khattiyānaṃ nāma dve kathā natthi, etadeva me varaṃ dehi, na mama aññena atthoti. |
"O king, for khattiyas, there are not two words. Give me this very boon; I have no need for another." |
tāta, buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnepi kiṃ bhavissatīti? |
"Son, the mind of Buddhas is hard to know. If the Blessed One does not wish it, what will happen even if I give it?" |
“sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī”ti vihāraṃ gato. |
"Good, O king, I will find out the Blessed One's mind," he said, and went to the monastery. |
♦ tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti, so maṇḍalamāḷe sannipatitānaṃ bhikkhūnaṃ santikaṃ agamāsi. |
♦ And at that time, having finished the meal, the Blessed One had entered the perfumed chamber. He went to the monks who had gathered in the assembly hall. |
te naṃ āhaṃsu — “rājaputta, kasmā āgatosī”ti? |
They said to him: "Prince, why have you come?" |
bhagavantaṃ dassanāya, dassetha me bhagavantanti. |
"To see the Blessed One. Please show me the Blessed One." |
na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmāti. |
"We, prince, do not get to see the Teacher at any desired moment." |
ko pana, bhante, labhatīti? |
"Who then, venerable sirs, gets to?" |
sumanatthero nāma rājaputtāti. |
"The Elder Sumana, prince." |
so “kuhiṃ, bhante, thero”ti? |
He asked, "Where, venerable sirs, is the elder?" |
therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā “icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavantan”ti āha. |
Having asked for the place where the elder was sitting, he went, paid homage, and said, "I wish, venerable sir, to see the Blessed One. Please show me the Blessed One." |
thero passantasseva rājakumārassa āpokasiṇajjhānaṃ samāpajjitvā mahāpathaviṃ udakaṃ adhiṭṭhāya pathaviyaṃ nimujjitvā satthu gandhakuṭiyaṃyeva pāturahosi. |
The elder, in full view of the prince, entered the water-kasiṇa jhāna, resolved the great earth to be water, dived into the earth, and appeared right in the Teacher's perfumed chamber. |
atha naṃ bhagavā “sumana kasmā āgatosī”ti āha. |
Then the Blessed One said to him, "Sumana, why have you come?" |
rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. |
"The prince, venerable sir, has come to see the Blessed One." |
tena hi bhikkhu āsanaṃ paññāpehīti. |
"Then, monk, prepare a seat." |
puna thero passantasseva rājakumārassa buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā bahipariveṇe pātubhavitvā pariveṇe āsanaṃ paññāpesi. |
Again, the elder, in full view of the prince, took the Buddha-seat, dived into the perfumed chamber, appeared in the outer cell, and prepared a seat in the cell. |
rājakumāro imāni dve acchariyākārāni disvā “mahanto vatāyaṃ bhikkhū”ti cintesi. |
The prince, seeing these two wonderful acts, thought, "Oh, what a great monk this is!" |
♦ bhagavāpi gandhakuṭito nikkhamitvā paññatte āsane nisīdi. |
♦ The Blessed One also came out of the perfumed chamber and sat on the prepared seat. |
rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi. |
The prince paid homage to the Blessed One and made pleasantries. |
“kadā āgatosi rājaputtā”ti vutte, “bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana ‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’ti maṃ therassa santikaṃ pāhesuṃ. |
When asked, "When did you come, prince?" he said, "Venerable sir, when you had entered the perfumed chamber. But the monks, saying, 'We do not get to see the Blessed One at any desired moment,' sent me to the elder. |
thero pana ekavacaneneva dasseti, thero, bhante, tumhākaṃ sāsane vallabho maññe”ti. |
But the elder shows him with a single word. The elder, venerable sir, seems to be a favorite in your dispensation." |
āma rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. |
"Yes, prince, that monk is a favorite in my dispensation." |
bhante, buddhānaṃ sāsane kiṃ katvā vallabhā hontīti? |
"Venerable sir, what does one do to become a favorite in the dispensation of the Buddhas?" |
dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kumārāti. |
"By giving gifts, by undertaking the precepts, by performing the Uposatha ceremony, prince." |
bhagavā ahaṃ thero viya buddhasāsane vallabho hotukāmo, sve mayhaṃ bhikkhaṃ adhivāsethāti. |
"Blessed One, I wish to become a favorite in the Buddha's dispensation like the elder. Consent to my alms for tomorrow." |
adhivāsesi bhagavā tuṇhībhāvena . |
The Blessed One consented by his silence. |
rājakumāro attano vasanaṭṭhānaṃ gantvā sabbarattiṃ mahāsakkāraṃ sajjetvā satta divasāni khandhāvārabhattaṃ nāma adāsi. |
The prince went to his own dwelling place and, for the whole night, prepared a great honor, and for seven days, he gave what is called the camp-meal. |
♦ sattame divase satthāraṃ vanditvā, bhante, mayā pitu santikā temāsaṃ antovassaṃ tumhākaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethāti. |
♦ On the seventh day, paying homage to the Teacher, he said, "Venerable sir, I have received from my father the boon of attending to you for the three months of the rains retreat. Consent to my rains retreat for three months." |
bhagavā “atthi nu kho tattha gatena attho”ti oloketvā “atthī”ti disvā “suññāgāre kho, rājakumāra, tathāgatā abhiramantī”ti āha. |
The Blessed One, reflecting, "Is there any benefit in going there?" and seeing, "There is," said, "In empty places, prince, do the Tathāgatas delight." |
kumāro “aññātaṃ bhagavā aññātaṃ sugatā”ti vatvā “ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā”ti bhagavantaṃ paṭiññaṃ gāhāpetvā pitu santikaṃ gantvā “dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyathā”ti vatvā pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kārento vīsayojanasataṃ addhānaṃ gato. |
The prince said, "I understand, Blessed One, I understand, Sublime One," and saying, "I, venerable sir, will go ahead and have a monastery built. When I have sent a message, please come with a hundred thousand monks," he made the Blessed One promise, went to his father, and said, "A promise has been given to me by the Blessed One, O king. When I have sent a message, please send the Blessed One." Having paid homage to his father and set out, he had a monastery built at every yojana and went a distance of a hundred and twenty yojanas. |
gantvā ca attano nagare vihāraṭṭhānaṃ vicinanto sobhananāmassa kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. |
And having gone and looking for a site for a monastery in his own city, he saw the park of a householder named Sobhana, bought it for a hundred thousand, and spending another hundred thousand, he had a monastery built. |
tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kāretvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi — “niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā”ti. |
There he had a perfumed chamber for the Blessed One and huts, caves, and pavilions for the other monks for their night and day abodes, and having completed the surrounding wall and the gatehouse, he sent a message to his father: "My task is finished. Please send the Teacher." |
♦ rājā bhagavantaṃ bhojetvā “bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī”ti āha. |
♦ The king, having fed the Blessed One, said, "Blessed One, Sumana's task is finished. He will be expecting your coming." |
bhagavā bhikkhusatasahassaparivuto yojane yojane vihāresu vasamāno agamāsi. |
The Blessed One, surrounded by a hundred thousand monks, went, dwelling in the monasteries at every yojana. |
kumāro “satthā āgacchatī”ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā — |
The prince, hearing, "The Teacher is coming," went a yojana to meet him and, honoring him with perfumes, garlands, etc., he led him into the monastery and— |
♦ “satasahassena me kītaṃ, satasahassena māpitaṃ. |
♦ “For a hundred thousand it was bought by me, for a hundred thousand it was built. |
♦ sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī”ti. |
♦ The park named Sobhana, accept it, great sage.” |
— |
— |
♦ vihāraṃ niyyādesi. |
♦ he dedicated the monastery. |
so vassūpanāyikādivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha — “satthā amhākaṃ santikaṃ dūratova āgato, buddhā ca nāma dhammagarukā na āmisacakkhukā . |
He, on the day of the rains retreat, gave a donation and, having summoned his wife and children and his ministers, said: "The Teacher has come to us from afar. And Buddhas are reverent of the Dhamma, not of the eye of material things. |
tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā”ti. |
Therefore, for these three months, I will wear two cloths, undertake the ten precepts, and live right here. You, in this same way, should give a donation to the hundred thousand canker-free ones for three months." |
♦ so sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā “imasmiṃ ṭhāne ekantavallabho esa thero, etasseva me ṭhānantaraṃ patthetuṃ vaṭṭatī”ti cintetvā upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhusatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, “bhante, yadetaṃ mayā sattāhaṃ khandhāvāradānato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. |
♦ He, living in a place suitable for the Elder Sumana's dwelling, saw all the service that the elder performed for the Blessed One and thought, "In this place, this elder is the most favored. It is proper for me to aspire for his very position." Near the end of the invitation ceremony, he entered the village, gave a great offering for seven days, and on the seventh day, he placed the three robes at the feet of the hundred thousand monks, paid homage to the Blessed One, and said, "Venerable sir, the merit I have made, starting from the seven-day camp-donation, was not made aspiring for the fortune of Sakka, nor the fortune of Māra or Brahmā, but aspiring for the state of being the Buddha's attendant. |
tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī”ti pañcapatiṭṭhitena patiṭṭhahitvā vandi. |
Therefore, I too, Blessed One, in the future, may I be the attendant of a Buddha, like the Elder Sumana," and he paid homage, prostrating himself with the five points. |
satthā tassa anantarāyaṃ disvā byākaritvā pakkāmi. |
The Teacher, seeing no obstacle for him, made the prediction and departed. |
kumāro taṃ sutvā “buddhā ca nāma advejjhakathā hontī”ti dutiyadivase gotamabuddhassa pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. |
The prince, hearing that and thinking, "And Buddhas are not of two minds," was as if he were taking the bowl and robe of the Buddha Gotama on the second day and following him from behind. |
♦ so tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakāle piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjaṃ akāsi. |
♦ He, in that Buddha-era, having given donations for a hundred thousand years, was reborn in heaven. At the time of the Buddha Kassapa, he made an offering by giving his upper garment for the purpose of taking the bowl of an elder going for alms. |
puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā uparipāsādavaragato gandhamādanato ākāsena āgacchante aṭṭha paccekabuddhe disvā nimantāpetvā bhojetvā attano maṅgalauyyāne tesaṃ aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya attano nivesane aṭṭha sabbaratanamayāni pīṭhāni ceva maṇiādhārake ca paṭiyādetvā dasa vassasahassāni upaṭṭhānaṃ akāsi. |
Again, being reborn in heaven and passing away from there, he became the king of Bārāṇasī and, from the top of his palace, he saw eight solitary Buddhas coming through the air from Gandhamādana, had them invited, fed them, and in his own state park, he had eight leaf-huts made for them. For them to sit on, he had eight seats made of all kinds of jewels and jewel-stands prepared in his own residence and attended on them for ten thousand years. |
etāni pākaṭaṭṭhānāni. |
These are the well-known instances. |
♦ kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti. |
♦ But for a hundred thousand eons, while giving donations, he was reborn with our Bodhisatta in the Tusita heaven, and passing away from there, he was born in the house of Amitodana the Sakyan. |
athassa sabbeva ñātake ānandite pamudite karonto jātoti ānandotveva nāmaṃ akaṃsu. |
Then, because he was born, making all his kinsmen joyful and delighted, they gave him the name Ānanda. |
so anupubbena katābhinikkhamane sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhante bhagavati bhagavato parivāratthaṃ rājakumāresu pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. |
He, when the Perfectly Enlightened One, who had in due course made the great renunciation, had attained supreme enlightenment, and had come to Kapilavatthu on his first visit, and had departed from there, when the royal princes were going forth for the retinue of the Blessed One, he went forth with Bhaddiya and the others from the presence of the Blessed One, and not long after, having heard a Dhamma talk from the venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry. |
♦ tena kho pana samayena bhagavato paṭhamabodhiyaṃ vīsati vassāni anibaddhā upaṭṭhākā ahesuṃ. |
♦ At that time, for twenty years in the Blessed One's first period of awakening, there were no fixed attendants. |
ekadā nāgasamālo pattacīvaraṃ gahetvā vicari ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā rādho, ekadā meghiyo. |
Once, Nāgasamāla wandered with the bowl and robe; once, Nāgita; once, Upavāṇa; once, Sunakkhatta; once, the novice Cunda; once, Sāgata; once, Rādha; once, Meghiya. |
tattha ekadā bhagavā nāgasamālattherena saddhiṃ addhānamaggappaṭipanno dvedhāpathaṃ patto. |
Therein, once the Blessed One, with the Elder Nāgasamāla, while on a journey, came to a forked path. |
thero maggā okkamma “bhagavā ahaṃ iminā maggena gacchāmī”ti āha. |
The elder stepped off the path and said, "Blessed One, I will go by this path." |
atha naṃ bhagavā “ehi bhikkhu, iminā maggena gacchāmā”ti āha. |
Then the Blessed One said to him, "Come, monk, let us go by this path." |
so “handa bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā maggena gacchāmī”ti vatvā pattacīvaraṃ bhūmiyaṃ ṭhapetuṃ āraddho. |
He said, "Then, Blessed One, take your bowl and robe. I will go by this path," and started to place the bowl and robe on the ground. |
atha naṃ bhagavā “āhara bhikkhū”ti vatvā pattacīvaraṃ gahetvā gato. |
Then the Blessed One said, "Bring it, monk," and taking the bowl and robe, he went. |
tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. |
And for that monk, as he was going by the other path, robbers took his bowl and robe and also broke his head. |
so “bhagavā idāni me paṭisaraṇaṃ, na añño”ti cintetvā lohitena galantena bhagavato santikaṃ āgami. |
He, thinking, "The Blessed One is now my refuge, not another," came to the Blessed One with blood flowing. |
“kimidaṃ bhikkhū”ti ca vutte taṃ pavattiṃ ārocesi. |
When asked, "What is this, monk?" he told the story. |
atha naṃ bhagavā “mā cinteyi bhikkhu, etassa kāraṇāyeva taṃ nivārayimhā”ti vatvā samassāsesi. |
Then the Blessed One said to him, "Do not worry, monk. It was for this very reason that we prevented you," and he comforted him. |
♦ ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃse migadāye jantugāmaṃ agamāsi. |
♦ But once, the Blessed One, with the Elder Meghiya, went to the Jantugāma in the Pācīnavaṃsa deer park. |
tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā “bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ tasmiṃ ambavane samaṇadhammaṃ karomī”ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi anvāsatto paccāgantvā taṃ pavattiṃ ārocesi. |
There also, Meghiya, having gone for alms in Jantugāma and seeing a pleasant mango grove on the riverbank, said, "Blessed One, take your bowl and robe. I will practice the ascetic's duties in that mango grove," and though prevented three times by the Blessed One, he went, and being obsessed with unwholesome thoughts, he returned and told the story. |
tampi bhagavā “imameva te kāraṇaṃ sallakkhetvā nivārayimhā”ti vatvā anupubbena sāvatthiṃ agamāsi. |
Told him the story. |
tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi — “bhikkhave, idānimhi mahallako, ‘ekacce bhikkhū iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ jānāthā”ti . |
The Blessed One also, saying, "It was having foreseen this very reason that we prevented you," went in due course to Sāvatthī. |
bhikkhūnaṃ dhammasaṃvego udapādi. |
There, seated on the excellent Buddha-seat in the perfumed-chamber cell, surrounded by the community of monks, he addressed the monks: "Monks, I am now old. Some monks, when told, 'Let us go by this path,' go by another. Some place my bowl and robe on the ground. Find me one monk as a permanent attendant." |
athāyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ vanditvā “ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūrayiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī”ti āha. |
A sense of spiritual urgency arose in the monks. |
taṃ bhagavā “alaṃ, sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññā ve sā disā, tava hi ovādo buddhānaṃ ovādasadiso, tena me tayā upaṭṭhākakiccaṃ atthī”ti paṭikkhipi. |
Then the venerable Sāriputta rose from his seat, paid homage to the Blessed One, and said, "I, venerable sir, aspiring for you alone, fulfilled the perfections for an incalculable eon and a hundred thousand more. Is not a great wise one like me a proper attendant? I will attend." |
eteneva upāyena mahāmoggallānaṃ ādiṃ katvā asīti mahāsāvakā uṭṭhahiṃsu. |
The Blessed One refused him, saying, "Enough, Sāriputta. The direction in which you dwell is not empty. For your instruction is like the instruction of the Buddhas. Therefore, I have no need for you as an attendant." |
te sabbe bhagavā paṭikkhipi. |
In this same way, the eighty great disciples, starting with Mahāmoggallāna, rose. |
| The Blessed One refused them all. | |
♦ ānandatthero pana tuṇhīyeva nisīdi. |
♦ But the Elder Ānanda sat in silence. |
atha naṃ bhikkhū āhaṃsu — “āvuso ānanda, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī”ti. |
Then the monks said to him: "Friend Ānanda, the community of monks is asking for the position of attendant. You ask too." |
yācitvā laddhaṭṭhānaṃ nāma, āvuso, kīdisaṃ hoti, kiṃ maṃ satthā na passati? |
"What kind of position is it, friends, that is obtained by asking? Does the Teacher not see me? |
sace satthā rocissati, “ānando maṃ upaṭṭhahatū”ti vakkhatīti. |
If the Teacher wishes, he will say, 'Let Ānanda attend on me.'" |
atha bhagavā “na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī”ti āha. |
Then the Blessed One said: "Monks, Ānanda is not to be incited by others. Knowing for himself, he will attend on me." |
tato bhikkhū “uṭṭhehi, āvuso ānanda, uṭṭhehi, āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī”ti āhaṃsu. |
Then the monks said, "Get up, friend Ānanda, get up, friend Ānanda, ask the Ten-Powered One for the position of attendant." |
thero uṭṭhahitvā cattāro paṭikkhepā catasso ca āyācanāti aṭṭha vare yāci. |
The elder got up and asked for eight boons: four rejections and four requests. |
♦ cattāro paṭikkhepā nāma — “sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī”ti vatvā “kaṃ panettha, ānanda, ādīnavaṃ addasā”ti vutte āha — “sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekato nimantanaṃ gacchati. |
♦ The four rejections are: "If, venerable sir, the Blessed One will not give me the fine robe he has received, will not give me the alms-food, will not let me live in the same perfumed chamber, will not go on an invitation I have accepted, then I will attend on the Blessed One." When asked, "What danger do you see in this, Ānanda?" he said: "If, venerable sir, I were to receive these things, there would be those who would say, 'Ānanda enjoys the fine robe received by the Ten-Powered One, enjoys the alms-food, lives in the same perfumed chamber, goes on invitations together. |
etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’”ti? |
Receiving this gain, he attends on the Tathāgata. What burden is there in attending thus?'" |
ime cattāro paṭikkhepe yāci. |
He asked for these four rejections. |
♦ catasso āyācanā nāma — “sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇeyeva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, tathā yaṃ bhagavā mayhaṃ parammukhe dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī”ti vatvā “kaṃ panettha, ānanda, ānisaṃsaṃ passasī”ti vutte āha — “idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti ‘sve, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti. |
♦ The four requests are: "If, venerable sir, the Blessed One will go on an invitation I have accepted; if I will be able to show the assembly that has come from another country, another region, to see the Blessed One, at the very moment of their arrival; when a doubt arises in me, if I will be able to approach the Blessed One at that very moment; and if the Blessed One, whatever Dhamma he teaches in my absence, will, upon my return, teach it to me, then I will attend on the Blessed One." When asked, "What benefit do you see in this, Ānanda?" he said: "Here, venerable sir, faithful clansmen, not getting an opportunity with the Blessed One, would say this to me, 'Tomorrow, venerable Ānanda, please accept alms in our house with the Blessed One.' |
sace bhagavā tattha na gamissati, icchiticchitakkhaṇeyeva parisaṃ dassetuṃ, kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro ‘kiṃ ānando dasabalaṃ upaṭṭhāti . |
If the Blessed One does not go there; if I do not get the opportunity to show the assembly at their desired moment, and to dispel their doubts, there will be those who would say, 'Why does Ānanda attend on the Ten-Powered One? |
ettakampissa bhagavā anuggahaṃ na karotī’ti. |
The Blessed One does not show him even this much favor.' |
bhagavato ca parammukhā maṃ pucchissanti ‘ayaṃ, āvuso ānanda, gāthā, idaṃ suttaṃ, idaṃ jātakaṃ kattha desitan’ti. |
And they will ask me about what was taught in my absence, 'This verse, friend Ānanda, this sutta, this jātaka, where was it taught?' |
sacāhaṃ taṃ na sampādayissāmi, bhavissanti vattāro — ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ avijahanto dīgharattaṃ vicarasī’ti. |
If I cannot provide it, there will be those who would say: 'You do not know even this much, friend? Why do you wander about for a long time, not leaving the Blessed One, like a shadow?' |
tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī”ti. |
Therefore, I desire the re-telling of the Dhamma taught in my absence." |
imā catasso āyācanā yāci. |
He asked for these four requests. |
bhagavāpissa adāsi. |
And the Blessed One granted them. |
♦ evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. |
♦ Thus, having received these eight boons, he became the permanent attendant. |
tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi. |
For the sake of that very position, he attained the fruit of the perfections fulfilled for a hundred thousand eons. |
so upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalassa duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇaṃ sammajjanenāti evamādīhi kiccehi upaṭṭhahanto “imāya nāma velāya satthu imaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī”ti divasabhāgaṃ santikāvacaro hutvā rattibhāgasamanantare daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. |
He, from the day he received the position of attendant, attending on the Ten-Powered One with services such as the two kinds of water, the three kinds of tooth-sticks, the care of the hands and feet, the care of the back, and the sweeping of the perfumed-chamber cell, thinking, "At this time, the Teacher should receive this, and this should be done," he would be a close attendant during the day, and as soon as night fell, he would take a staff-torch and circumambulate the perfumed-chamber cell nine times in a single night. |
evañhissa ahosi — “sace me thinamiddhaṃ okkameyya, dasabale pakkosante paṭivacanaṃ dātuṃ na sakkuṇeyyan”ti. |
For it was thus for him: "If sloth and torpor were to overcome me, I would not be able to give an answer when the Ten-Powered One calls." |
tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. |
Therefore, for the whole night, he did not let the staff-torch go from his hand. |
idamettakaṃ vatthu. |
This is the extent of the story. |
aparabhāge pana satthā jetavane viharanto anekapariyāyena dhammabhaṇḍāgārikāanandattherassa vaṇṇaṃ kathetvā theraṃ imasmiṃ sāsane bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesīti. |
But later, the Teacher, while dwelling in Jetavana, having praised the Dhamma-treasurer, the Elder Ānanda, in many ways, placed the elder in the foremost position among the monks who are learned, mindful, of good deportment, resolute, and attendants in this dispensation. |
♦ uruvelakassapattheravatthu |
♦ The Story of the Elder Uruvela Kassapa |
♦ 224. dutiye mahāparisānanti mahāparivārānaṃ uruvelakassapo aggoti dasseti. |
♦ 224. In the second, "of those with a great following" shows that, of those with a great retinue, Uruvela Kassapa is the foremost. |
aññesañhi therānaṃ kañci kālaṃ parivāro mahā hoti kañci kālaṃ appo, imassa pana therassa dvīhi bhātikehi saddhiṃ ekaṃ samaṇasahassaṃ nibaddhaparivārova ahosi. |
For while the retinue of other elders is sometimes large and sometimes small, this elder, with his two brothers, had a permanent retinue of one thousand ascetics. |
tesu ekekasmiṃ ekekaṃ pabbājente dve samaṇasahassāni honti, dve dve pabbājente tīṇi sahassāni honti. |
Of them, when each one ordained one person, there were two thousand ascetics; when they ordained two each, there were three thousand. |
tasmā so mahāparivārānaṃ aggo nāma jāto. |
Therefore he became the foremost of those with a great retinue. |
kassapoti panassa gottaṃ. |
"Kassapa" is his clan name. |
uruvelāyaṃ pabbajitattā uruvelakassapoti paññāyittha. |
Because he went forth at Uruvelā, he became known as Uruvela Kassapa. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā vayappatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ mahāparisānaṃ aggaṭṭhāne ṭhapentaṃ disvā “mayāpi anāgate evarūpena bhavituṃ vaṭṭatī”ti sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā ticīvarena acchādetvā satthāraṃ vanditvā mahāparisānaṃ aggabhāvatthaṃ patthanaṃ akāsi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, having come of age and listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among those with a great following, and thought, "I too should, in the future, become like him." He gave a great offering to the community of monks with the Buddha at its head for seven days, clothed them with the three robes, paid homage to the Teacher, and aspired for the state of being foremost among those with a great following. |
satthā anantarāyaṃ disvā anāgate gotamabuddhassa sāsane mahāparisānaṃ aggo bhavissatī”ti byākaritvā pakkāmi. |
The Teacher, seeing no obstacle, said, "In the future, in the dispensation of the Buddha Gotama, you will be the foremost of those with a great following," he predicted and departed. |
♦ sopi kulaputto yāvajīvaṃ kalyāṇakammaṃ katvā devamanussesu saṃsaranto ito dvenavutikappamatthake phussabuddhassa vemātikakaniṭṭhabhātā hutvā nibbatto, pitā mahindarājā nāma. |
♦ That clansman also, for his whole life, having performed wholesome deeds and wandering among gods and humans, ninety-two eons ago from now, was born as the younger brother by a different mother of the Buddha Phussa. His father was King Mahinda. |
apare panassa dve kaniṭṭhabhātaro ahesuṃ. |
He had two other younger brothers. |
evaṃ te tayo bhātaro visuṃ visuṃ ṭhānantaraṃ labhiṃsu. |
Thus, the three brothers received different positions of rank. |
te heṭṭhā vuttanayeneva kupitaṃ paccantaṃ vūpasametvā pitu santikā varaṃ labhitvā “temāsaṃ dasabalaṃ paṭijaggissāmā”ti varaṃ gaṇhiṃsu. |
They, in the way mentioned below, having pacified a rebellious border region, received a boon from their father and took the boon, "We will attend to the Ten-Powered One for three months." |
atha nesaṃ etadahosi — “amhehi dasabalaṃ paṭijaggantehi anucchavikaṃ kātuṃ vaṭṭatī”ti ekaṃ amaccaṃ uppādakaṭṭhāne ṭhapetvā ekaṃ āyavayajānanakaṃ katvā ekaṃ buddhappamukhassa bhikkhusaṅghassa parivesakaṭṭhāne ṭhapetvā attanā dasa sīlāni samādāya temāsaṃ sikkhāpadāni rakkhiṃsu. |
Then it occurred to them: "When we attend to the Ten-Powered One, it is proper to do it in a fitting manner." They appointed one minister to the position of producer, made one the knower of income and expenditure, and placed one in the position of server for the community of monks with the Buddha at its head. They themselves undertook the ten precepts and kept the training rules for three months. |
te tayo amaccā heṭṭhā vuttanayeneva imasmiṃ buddhuppāde bimbisāravisākharaṭṭhapālā jātā. |
Those three ministers, in the way mentioned below, became Bimbisāra, Visākha, and Raṭṭhapāla in this Buddha-era. |
♦ te pana rājakumārā vutthavasse dasabale sahatthā buddhappamukhaṃ bhikkhusaṅghaṃ paccayapūjāya pūjetvā yāvajīvaṃ kalyāṇakammaṃ katvā amhākaṃ dasabalassa nibbattito puretarameva brāhamaṇakule nibbattitvā attano gottavasena tayopi janā kassapā eva nāma jātā. |
♦ Those princes, however, when the Ten-Powered One had completed the rains retreat, honored the community of monks with the Buddha at its head with their own hands with a gift of requisites and, for their whole life, having performed wholesome deeds, even before the birth of our Ten-Powered One, were born into a brahmin family and, by their clan name, all three became known as Kassapa. |
te vayappattā tayo vede uggaṇhiṃsu. |
When they came of age, they learned the three Vedas. |
tesaṃ jeṭṭhabhātikassa pañca māṇavakasatāni parivāro ahosi, majjhimassa tīṇi, kaniṭṭhassa dve. |
Of them, the eldest brother had a retinue of five hundred young men, the middle one three hundred, and the youngest two hundred. |
te attano ganthe sāraṃ olokentā diṭṭhadhammikameva passiṃsu, na samparāyikaṃ. |
They, looking for the essence in their own books, saw only what pertained to this world, not to the next. |
atha nesaṃ jeṭṭhabhātā attano parivārena saddhiṃ uruvelaṃ gantvā isipabbajjaṃ pabbajitvā uruvelakassapo nāma jāto, mahāgaṅgānadīvaṅke pabbajito nadīkassapo nāma jāto, gayāsīse pabbajito gayākassapo nāma jāto. |
Then the eldest of them, with his retinue, went to Uruvelā, went forth into the ascetic life, and became known as Uruvela Kassapa. The one who went forth on a bend of the great Ganges river became known as Nadī Kassapa. The one who went forth at Gayāsīsa became known as Gayā Kassapa. |
♦ evaṃ tesu isipabbajjaṃ pabbajitvā tattha vasantesu bahūnaṃ divasānaṃ accayena amhākaṃ bodhisatto mahābhinikkhamanaṃ nikkhamitvā paṭividdhasabbaññutaññāṇo anukkamena dhammacakkaṃ pavattetvā pañcavaggiye there arahatte patiṭṭhāpetvā yasadārakappamukhe pañcapaññāsa sahāyakepi vinetvā saṭṭhi arahante “caratha, bhikkhave, cārikan”ti bahujanahitāya cārikaṃ pesetvā bhaddavaggiye vinetvā uruvelakassapassa hetuṃ disvā “mayi gate tayo bhātikā saparivārā arahattaṃ pāpuṇissantī”ti ñatvā ekako adutiyo uruvelakassapassa vasanaṭṭhānaṃ gantvā vasanatthāya agyāgāraṃ yācitvā tattha kataṃ nāgadamanaṃ ādiṃ katvā aḍḍhuḍḍhasahassehi pāṭihāriyehi uruvelakassapaṃ saparivāraṃ vinetvā pabbājesi. |
♦ Thus, as they had gone forth into the ascetic life and were dwelling there, after many days had passed, our Bodhisatta made the great renunciation, penetrated the knowledge of omniscience, in due course set the wheel of Dhamma in motion, established the five elders in Arahantship, trained Yasa and his companions, fifty-five in all, sent the sixty Arahants on a tour for the welfare of the many, saying, "Go, monks, on your wanderings," trained the Bhaddavaggiya group, and seeing the cause for Uruvela Kassapa, and knowing, "When I have gone, the three brothers with their retinues will attain Arahantship," he went alone, without a second, to Uruvela Kassapa's dwelling place, asked for the fire-hall to stay, and there, starting with the taming of the nāga, he trained Uruvela Kassapa with his retinue with three and a half thousand miracles and ordained him. |
tassa pabbajitabhāvaṃ ñatvā itarepi dve bhātaro saparivārā āgantvā pabbajiṃsu, sabbepi ehibhikkhū iddhimayapattacīvaradharā ahesuṃ. |
Knowing of his going-forth, the other two brothers also came with their retinues and went forth. All of them became "ehi-bhikkhus" with magical bowls and robes. |
♦ satthā taṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā piṭṭhipāsāṇe nisinno “kathaṃrūpā nu kho etesaṃ dhammadesanā sappāyā”ti olokento “ime aggiṃ paricarantā vicariṃsu, imesaṃ tayo bhave ādittāgārasadise katvā dassetuṃ vaṭṭatī”ti ādittapariyāyasuttaṃ desesi. |
♦ The Teacher, taking that thousand ascetics, went to Gayāsīsa and, sitting on the Piṭṭhipāsāṇa rock, reflecting, "What kind of Dhamma teaching is suitable for them?" and seeing, "These wandered about, attending to the fire. It is proper to show them the three worlds as a burning house," he taught the Ādittapariyāya Sutta. |
desanāpariyosāne sabbeva arahattaṃ pattā. |
At the end of the discourse, all of them attained Arahantship. |
satthā tehi parivuto pubbe bimbisārarañño dinnapaṭiññattā rājagahanagare laṭṭhivanuyyānaṃ agamāsi. |
The Teacher, surrounded by them, because of the promise given before to King Bimbisāra, went to the Laṭṭhivana park in the city of Rājagaha. |
rājā dasabalassa āgatabhāvaṃ sutvā dvādasanahutehi brāhmaṇagahapatikehi saddhiṃ satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. |
The king, hearing of the Ten-Powered One's arrival, went to the Teacher with twelve nahutas of brahmins and householders, paid homage, and sat to one side. |
satthā sabbāvantaṃ parisaṃ oloketvā mahājanaṃ uruvelakassapassa nipaccakāraṃ karontaṃ disvā “ime mayhaṃ vā kassapassa vā mahantabhāvaṃ na jānanti, savitakkā ca nāma desanaṃ sampaṭicchituṃ na sakkontī”ti cintetvā, “kassapa, tuyhaṃ upaṭṭhākānaṃ vitakkaṃ chindā”ti therassa saññaṃ adāsi. |
The Teacher looked at the entire assembly and, seeing the great crowd paying respect to Uruvela Kassapa, thought, "These do not know whether I am great or Kassapa is great. And a discourse with a divided mind cannot be well received," and thinking, "Kassapa, dispel the doubt of your supporters," he gave a sign to the elder. |
thero satthu vacanaṃ sampaṭicchitvā uṭṭhāyāsanā satthāraṃ pañcapatiṭṭhitena vanditvā tālappamāṇaṃ ākāsaṃ uppatitvā iddhivikubbanaṃ dassetvā “satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī”ti vatvā oruyha dasabalassa pāde vandi. |
The elder, accepting the Teacher's word, rose from his seat, paid homage to the Teacher with the five-point prostration, rose into the air to the height of a palm tree, displayed a miracle of psychic power, and said, "The Teacher is my Blessed One, I am his disciple. The Teacher is my Blessed One, I am his disciple," and descending, he paid homage to the feet of the Ten-Powered One. |
etenupāyena sattame vāre sattatālappamāṇaṃ ākāsaṃ abbhuggantvā puna āgantvā dasabalassa pāde vanditvā ekamantaṃ nisīdi. |
In this way, on the seventh time, he rose into the air to the height of seven palm trees, came back again, paid homage to the feet of the Ten-Powered One, and sat to one side. |
♦ tasmiṃ kāle mahājano “ayaṃ loke mahāsamaṇo”ti satthari nibbitakko jāto, athassa satthā dhammaṃ desesi. |
♦ At that time, the great crowd, thinking, "This is the great ascetic in the world," became free of doubt regarding the Teacher. Then the Teacher taught them the Dhamma. |
desanāpariyosāne rājā ekādasanahutehi brāhmaṇagahapatikehi saddhiṃ sotāpattiphale patiṭṭhito, ekanahutaṃ upāsakattaṃ paṭivedesi. |
At the end of the discourse, the king, with eleven nahutas of brahmins and householders, was established in the fruit of stream-entry. One nahuta declared themselves lay followers. |
tepi uruvelakassapassa parivārā sahassamattā bhikkhū attano āsevanavasena cintesuṃ — “amhākaṃ pabbajitakiccaṃ matthakaṃ pattaṃ, bahi gantvā kiṃ karissāmā”ti uruvelakassapattheraṃyeva parivāretvā vicariṃsu. |
Those thousand monks who were the retinue of Uruvela Kassapa also, by their own habit, thought: "The task of our going-forth has reached its culmination. What will we do by going outside?" and they wandered about, surrounding the Elder Uruvela Kassapa. |
tesu ekekasmiṃ ekekaṃ nissitakaṃ gaṇhante dve sahassāni honti, dve dve gaṇhante tīṇi sahassāni honti. |
When each one of them took one dependent, there were two thousand. When they took two each, there were three thousand. |
tato paṭṭhāya yattakā tesaṃ nissitakā, tattake kathetuṃ vaṭṭatīti. |
From then on, it is proper to state as many dependents as they had. |
idamettha vatthu. |
This is the story here. |
aparabhāge pana satthā jetavane viharanto theraṃ mahāparisānaṃ aggaṭṭhāne ṭhapesīti. |
But later, the Teacher, while dwelling in Jetavana, placed the elder in the foremost position among those with a great following. |
♦ kāḷudāyittheravatthu |
♦ The Story of the Elder Kāḷudāyī |
♦ 225. tatiye kulappasādakānanti kulaṃ pasādentānaṃ. |
♦ 225. In the third, "of those who inspire faith in families." |
ayaṃ hi thero adiṭṭhabuddhadassanaṃyeva suddhodanamahārājassa nivesanaṃ pasādesi, tasmā kulappasādakānaṃ aggo nāma jāto. |
This elder inspired faith in the household of King Suddhodana, who had not even seen the Buddha. Therefore he became the foremost of those who inspire faith in families. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma discourse, saw the Teacher place a certain monk in the foremost position among those who inspire faith in families, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, on the day our Bodhisatta took conception in his mother's womb, took conception in a minister's family in Kapilavatthu itself. |
jātadivase bodhisattena saddhiṃyeva jātoti taṃdivasaṃyeva taṃ dukūlacumbuṭake nipajjāpetvā bodhisattassa upaṭṭhānatthāya nayiṃsu. |
Because he was born on the same day as the Bodhisatta, on that very day, they laid him on a muslin cushion and took him to attend on the Bodhisatta. |
bodhisattena hi saddhiṃ bodhirukkho rāhulamātā catasso nidhikumbhiyo ārohaniyahatthī kaṇḍako channo kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. |
For with the Bodhisatta, the Bodhi tree, Rāhula's mother, the four treasure-pots, the riding elephant, Kaṇṭhaka, Channa, and Kāḷudāyī—these seven, being born on the same day, became known as the co-natals. |
athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātoti udāyītveva nāmaṃ akaṃsu. |
Then, on his naming day, because he was born on a day when the whole city was in a state of elation, they gave him the name Udāyī. |
thokaṃ kāḷadhātukattā pana kāḷudāyī nāma jāto. |
But because he was of a slightly dark complexion, he became known as Kāḷudāyī. |
so bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi. |
He, playing the boy's games with the Bodhisatta, grew up. |
♦ aparabhāge bodhisatto mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakko lokānuggahaṃ karonto rājagahaṃ upanissāya viharati. |
♦ Later, the Bodhisatta made the great renunciation, in due course attained omniscience, and having set in motion the excellent wheel of Dhamma, while doing favor to the world, was residing near Rājagaha. |
tasmiṃ samaye suddhodanamahārājā “siddhatthakumāro abhisambodhiṃ patvā rājagahaṃ upanissāya veḷuvane viharatī”ti sutvā purisasahassaparivāraṃ ekaṃ amaccaṃ “puttaṃ me idha ānehī”ti pesesi. |
At that time, King Suddhodana, hearing, "Prince Siddhattha has attained supreme enlightenment and is residing near Rājagaha in the Veḷuvana," sent a certain minister with a retinue of a thousand men, saying, "Bring my son here." |
so saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāya vihāraṃ pāvisi. |
He traveled the sixty-yojana road and entered the monastery at the time of the Dhamma discourse, while the Ten-Powered One was seated in the midst of the four assemblies. |
so “tiṭṭhatu tāva raññā pahitasāsanan”ti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassehi arahattaṃ pāpuṇi. |
He thought, "Let the message sent by the king wait for now," and standing at the edge of the assembly, he heard the Teacher's Dhamma discourse and, just as he was standing, along with his thousand men, he attained Arahantship. |
atha nesaṃ satthā “etha bhikkhavo”ti hatthaṃ pasāresi, sabbe taṃkhaṇaṃyeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. |
Then the Teacher stretched out his hand to them, saying, "Come, monks." All of them, at that very moment, with magical bowls and robes, became like sixty-year-old elders. |
arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti raññā pahitasāsanaṃ dasabalassa na kathesi. |
But from the time they attained Arahantship, noble ones are neutral, so he did not deliver the message sent by the king to the Ten-Powered One. |
rājā “neva gato āgacchati, na sāsanaṃ suyyatī”ti “ehi, tāta, tvaṃ gacchā”ti teneva niyāmena aññaṃ amaccaṃ pesesi. |
The king, thinking, "Neither has the one who went returned, nor is any message heard," said, "Come, son, you go," and sent another minister in the same way. |
sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. |
He too went and, in the former manner, along with his retinue, attained Arahantship and became silent. |
evaṃ navahi amaccehi saddhiṃ nava purisasahassāni pesesi. |
In this way, he sent nine ministers with nine thousand men. |
sabbe attano kiccaṃ niṭṭhāpetvā tuṇhī ahesuṃ. |
All of them, having accomplished their own task, became silent. |
♦ atha rājā cintesi — “ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, aññe gantvāpi dasabalaṃ ānetuṃ na sakkhissanti. |
♦ Then the king thought: "So many people, due to a lack of affection for me, have not said anything about the Ten-Powered One's coming here. Others who go will also not be able to bring the Ten-Powered One. |
mayhaṃ kho pana putto udāyī dasabalena saddhiṃ ekavayo sahapaṃsukīḷiko, mayi cassa sineho atthī”ti kāḷudāyiṃ pakkosāpetvā, “tāta, purisasahassaparivāro gantvā dasabalaṃ ānehī”ti āha. |
But my son Udāyī is of the same age as the Ten-Powered One, a companion in playing in the dust. And he has affection for me." He had Kāḷudāyī summoned and said, "Son, go with a retinue of a thousand men and bring the Ten-Powered One." |
paṭhamaṃ gatapurisā viya pabbajituṃ labhanto ānessāmi, devāti. |
"If I am allowed to go forth like the men who went before, I will bring him, O king." |
yaṃkiñci katvā mama puttaṃ dassehīti. |
"Do whatever it takes and show me my son." |
“sādhu, devā”ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaphalaṃ patvā ehibhikkhubhāve patiṭṭhāsi. |
"Good, O king." Taking the king's message, he went to Rājagaha and, at the time of the Teacher's Dhamma discourse, standing at the edge of the assembly, he heard the Dhamma and, with his retinue, attained the fruit of Arahantship and was established in the state of an "ehi-bhikkhu." |
tato cintesi — “na tāva dasabalassa kulanagaraṃ gantuṃ esa kālo, vasantasamaye supupphitesu vanasaṇḍesu haritatiṇasañchannāya pathaviyā esa kālo bhavissatī”ti kālaṃ paṭimānento tassa kālassa āgatabhāvaṃ ñatvā — |
Then he thought: "It is not yet the time for the Ten-Powered One to go to his native city. The time will be in the spring, with the forest groves in full bloom and the earth covered with green grass." Waiting for that time, and knowing that the time had come— |
♦ “nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ. |
♦ “It is not too cold, not too hot, not a famine nor a drought. |
♦ saddalā haritā bhūmi, esa kālo mahāmunī”ti. |
♦ The meadows are green, the earth is verdant; this is the time, great sage.” |
— |
— |
♦ saṭṭhimattāhi gāthāhi dasabalassa kulanagaraṃ gamanatthāya gamanavaṇṇaṃ vaṇṇesi. |
♦ with about sixty verses, he praised the beauty of the journey for the Ten-Powered One's coming to his native city. |
satthā “udāyī gamanavaṇṇaṃ katheti, kapilavatthunagaraṃ gantuṃ esa kālo”ti vīsatisahassabhikkhuparivāro aturitagamanena cārikaṃ nikkhami. |
The Teacher thought, "Udāyī is praising the beauty of the journey. This is the time to go to the city of Kapilavatthu," and with a retinue of twenty thousand monks, he set out on a tour without haste. |
♦ udāyitthero satthu nikkhantabhāvaṃ ñatvā “pitu mahārājassa saññaṃ dātuṃ vaṭṭatī”ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. |
♦ The Elder Udāyī, knowing that the Teacher had set out, thought, "It is proper to give a sign to my father, the great king," and rising into the air, he appeared in the king's residence. |
suddhodanamahārājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. |
King Suddhodana, seeing the elder and being pleased in his heart, had him seated on a magnificent couch and, from his own prepared meal of various choice flavors, he filled a bowl and gave it. |
thero uṭṭhāya gamanākappaṃ dassesi. |
The elder got up and made a gesture of departure. |
nisīditvāva bhuñja, tātāti. |
"Sit and eat, son." |
satthu santikaṃ gantvā bhuñjissāmi, mahārājāti. |
"I will go to the Teacher and eat, great king." |
kahaṃ pana, tāta, satthāti? |
"But where, son, is the Teacher?" |
vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājāti. |
"With a retinue of twenty thousand monks, he has set out on a tour to see you, great king." |
tumhe imaṃ piṇḍapātaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ sampāpuṇāti, tāvassa itova piṇḍapātaṃ harathāti. |
"You eat this alms-food, and until my son reaches this city, bring his alms-food from here." |
thero bhattakiccaṃ katvā dasabalassa āharitabbaṃ bhattaṃ gahetvā dhammakathaṃ kathetvā dasabalassa adassaneneva sakalarājanivesanaṃ saddhāpaṭilābhaṃ labhāpetvā sabbesaṃ passantānaññeva pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ ādāya satthu hatthe ṭhapesi, satthā taṃ piṇḍapātaṃ paribhuñji. |
The elder, after his meal, took the food to be brought to the Ten-Powered One, and having given a Dhamma talk and causing the entire royal household to gain faith without even having seen the Ten-Powered One, he released the bowl into the air in full view of everyone, and he himself, rising into the air, took the alms-food and placed it in the Teacher's hand. The Teacher ate that alms-food. |
thero saṭṭhiyojanamaggaṃ yojanaparamaṃ gacchantassa satthuno divase divase rājagehato bhattaṃ āharitvā adāsi. |
The elder, for the Teacher who was traveling the sixty-yojana road at a pace of a yojana a day, brought food from the royal house day after day and gave it. |
evaṃ vatthu veditabbaṃ. |
Thus the story should be known. |
atha aparabhāge satthā “mayhaṃ pitu mahārājassa sakalanivesanaṃ pasādesī”ti theraṃ kulappasādakānaṃ aggaṭṭhāne ṭhapesīti. |
Then later, the Teacher, saying, "He inspired faith in the entire household of my father, the great king," placed the elder in the foremost position among those who inspire faith in families. |
♦ bākulattheravatthu |
♦ The Story of the Elder Bākula |
♦ 226. catutthe appābādhānanti nirābādhānaṃ. |
♦ 226. In the fourth, "of the healthy" means of those without disease. |
bākuloti dvīsu kulesu vaḍḍhitattā evaṃladdhanāmo thero. |
"Bākula" is the elder who was so named because he was raised in two families. |
♦ tassa pañhakamme ayamanupubbikathā — ayaṃ kira atīte ito kappasatasahassādhike asaṅkhyeyyamatthake anomadassidasabalassa nibbattito puretarameva brāhmaṇakule paṭisandhiṃ gaṇhitvā vayaṃ āgamma uggahitavedo vedattaye sāraṃ apassanto “samparāyikatthaṃ gavesissāmī”ti pabbatapāde isipabbajjaṃ pabbajitvā pañcābhiññā-aṭṭhasamāpattilābhī hutvā jhānakīḷitāya vītināmesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, it is said, in the past, an incalculable eon and a hundred thousand more ago, even before the birth of the Ten-Powered Anomadassī, took conception in a brahmin family and, having come of age and learned the Vedas, not seeing any essence in the three Vedas, thinking, "I will seek what pertains to the next world," he went forth into the ascetic life at the foot of a mountain and, having become an obtainer of the five supernormal powers and the eight attainments, he passed his time in the bliss of jhāna. |
tasmiṃ samaye anomadassī bodhisatto sabbaññutaṃ patvā ariyagaṇaparivuto cārikaṃ carati. |
At that time, the Bodhisatta Anomadassī had attained omniscience and was wandering on tour surrounded by a noble assembly. |
tāpaso “tīṇi ratanāni uppannānī”ti sutvā satthu santikaṃ gantvā dhammaṃ sutvā desanāpariyosāne saraṇesu patiṭṭhito, attano ṭhānaṃ pana vijahituṃ nāsakkhi. |
The ascetic, hearing, "The three jewels have arisen," went to the Teacher and, having heard the Dhamma, at the end of the discourse, he was established in the refuges, but he was not able to abandon his own place. |
so kālena kālaṃ satthu dassanāya ceva gacchati, dhammañca suṇāti. |
He would go from time to time to see the Teacher and also to hear the Dhamma. |
♦ athekasmiṃ samaye tathāgatassa udaravāto uppajji. |
♦ Then on one occasion, a wind in the stomach arose in the Tathāgata. |
tāpaso satthu dassanatthāya āgato “satthā gilāno”ti sutvā “ko, bhante, ābādho”ti. |
The ascetic, having come to see the Teacher and hearing, "The Teacher is ill," asked, "What, venerable sir, is the illness?" |
“udaravāto”ti vutte “ayaṃ kālo mayhaṃ puññaṃ kātun”ti pabbatapādaṃ gantvā nānāvidhāni bhesajjāni samodhānetvā “idaṃ bhesajjaṃ satthu upanethā”ti upaṭṭhākattherassa adāsi. |
When told, "A wind in the stomach," he thought, "This is the time for me to make merit," and going to the foot of the mountain, he gathered various medicines and said, "Take this medicine to the Teacher," and gave it to the attendant elder. |
saha bhesajjassa upayogena udaravāto paṭippassambhi. |
As soon as the medicine was used, the stomach wind subsided. |
so satthu phāsukakāle gantvā evamāha — “bhante, yadidaṃ mama bhesajjena tathāgatassa phāsukaṃ jātaṃ, tassa me nissandena nibbattanibbattabhave gaddūhanamattampi sarīre byādhi nāma mā hotū”ti. |
He, at a time when the Teacher was well, went and said this: "Venerable sir, by this well-being that has come to the Tathāgata through my medicine, as its result, in every existence where I am reborn, may there not be in my body even a disease the size of a drop of dew." |
idamassa tasmiṃ attabhāve kalyāṇakammaṃ. |
This was his wholesome deed in that existence. |
♦ so tato cuto brahmaloke nibbattitvā ekaṃ asaṅkhyeyyaṃ devamanussesu saṃsaranto padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā satthāraṃ ekaṃ bhikkhuṃ appābādhānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ He, passing away from there, was reborn in the brahma world and, for one incalculable eon wandering among gods and humans, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī. He saw the Teacher place a certain monk in the foremost position among the healthy, performed a meritorious deed, and aspired for that position. |
so yāvatāyukaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassīdasabalassa nibbattito puretarameva bandhumatīnagare brāhmaṇakule nibbatto purimanayeneva isipabbajjaṃ pabbajitvā jhānalābhī hutvā pabbatapāde vasati. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, even before the birth of the Ten-Powered Vipassī, was born into a brahmin family in the city of Bandhumatī, and in the former manner, having gone forth into the ascetic life and become an obtainer of jhāna, he lived at the foot of a mountain. |
♦ vipassībodhisattopi sabbaññutaṃ patvā aṭṭhasaṭṭhibhikkhusatasahassaparivāro bandhumatīnagaraṃ upanissāya pitu mahārājassa saṅgahaṃ karonto kheme migadāye viharati. |
♦ The Bodhisatta Vipassī also, having attained omniscience and being surrounded by sixty-eight hundred thousand monks, while dwelling near the city of Bandhumatī and doing a service to his father, the great king, was residing in the Deer Park at Khema. |
athāyaṃ tāpaso dasabalassa loke nibbattabhāvaṃ ñatvā āgantvā satthu dhammakathaṃ sutvā saraṇesu patiṭṭhāsi, attano pabbajjaṃ jahituṃ nāsakkhi, kālena kālaṃ pana satthu upaṭṭhānaṃ gacchati. |
Then this ascetic, knowing of the birth of the Ten-Powered One in the world, came and, having heard the Teacher's Dhamma talk, was established in the refuges. He was not able to abandon his own going-forth, but from time to time he would go to attend on the Teacher. |
♦ athekasmiṃ samaye ṭhapetvā satthārañceva dve aggasāvake ca himavati pupphitānaṃ visarukkhānaṃ vātasamphassena sesabhikkhūnaṃ matthakarogo nāma udapādi. |
♦ Then on one occasion, except for the Teacher and the two chief disciples, a headache arose in the other monks from the touch of the wind from the blossoming poison-trees in the Himavant. |
tāpaso satthu upaṭṭhānaṃ āgato bhikkhū sasīsaṃ pārupitvā nipanne disvā — “kiṃ, bhante, bhikkhusaṅghassa aphāsukan”ti pucchi. |
The ascetic, having come to attend on the Teacher and seeing the monks lying down with their heads covered, asked: "What, venerable sirs, is the discomfort of the community of monks?" |
bhikkhūnaṃ tiṇapupphakarogo, āvusoti. |
"The monks have a grass-and-flower sickness, friend." |
tāpaso cintesi — “ayaṃ kālo mayhaṃ bhikkhusaṅghassa kāyaveyyāvatikakammaṃ katvā puññaṃ nibbattetun”ti attano ānubhāvena nānāvidhāni bhesajjāni saṃkaḍḍhitvā yojetvā adāsi. |
The ascetic thought: "This is the time for me to make merit by performing bodily service for the community of monks." By his own power, he gathered various medicines, prepared them, and gave them. |
sabbabhikkhūnaṃ rogo taṃkhaṇaṃyeva vūpasanto. |
The disease of all the monks subsided at that very moment. |
♦ so yāvatāyukaṃ ṭhatvā brahmaloke nibbattitvā ekanavutikappe devamanussesu saṃsaranto kassapabuddhakāle bārāṇasiyaṃ kulagehe nibbatto gharāvāsaṃ vasanto “mayhaṃ vasanagehaṃ dubbalaṃ, paccantaṃ gantvā dabbasambhāraṃ āharitvā gehaṃ karissāmī”ti vaḍḍhakīhi saddhiṃ gacchanto antarāmagge ekaṃ jiṇṇaṃ mahāvihāraṃ disvā “tiṭṭhatu tāva mayhaṃ gehakammaṃ, na taṃ mayā saddhiṃ gamissati, yaṃkiñci katvā pana saddhiṃ gamanakammameva puretaraṃ kātuṃ vaṭṭatī”ti teheva vaḍḍhakīhi dabbasambhāraṃ gāhāpetvā tasmiṃ vihāre uposathāgāraṃ kāresi, bhojanasālaṃ aggisālaṃ dīghacaṅkamaṃ jantāgharaṃ kappiyakuṭiṃ vaccakuṭiṃ ārogyasālaṃ kāresi, yaṃkiñci bhikkhusaṅghassa upabhogaparibhogaṃ bhesajjaṃ nāma sabbaṃ paṭiyādetvā ṭhapesi. |
♦ He, having lived for his whole life, was reborn in the brahma world and, for ninety-one eons wandering among gods and humans, at the time of the Buddha Kassapa, was born into a family home in Bārāṇasī. Living the household life, thinking, "My dwelling house is weak. I will go to the border region, bring back building materials, and build a house," he was going with carpenters and, on the way, seeing an old, large monastery, he thought, "Let my house-work wait for now. That will not go with me. By some means or other, it is proper to do first the work that will go with me." He had the building materials brought by those very carpenters and, in that monastery, he had an Uposatha hall built. He had a dining hall, a fire-hall, a long walking path, a steam-bath house, a permissible hut, a latrine, and a sick-room built. Whatever was for the use and enjoyment of the community of monks, and whatever medicine, he prepared all of it and kept it. |
♦ so yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ dasabalassa nibbattito puretarameva kosambiyaṃ seṭṭhigehe paṭisandhiṃ gaṇhi. |
♦ He, for his whole life, having performed wholesome deeds, and for one Buddha-interval wandering among gods and humans, even before the birth of our Ten-Powered One, took conception in a merchant's house in Kosambī. |
tassa paṭisandhiggahaṇadivasato paṭṭhāya taṃ seṭṭhikulaṃ lābhaggayasaggappattaṃ ahosi. |
From the day of his conception, that merchant's family attained the pinnacle of gain and glory. |
athassa mātā puttaṃ vijāyitvā cintesi — “ayaṃ dārako puññavā katādhikāro, yattakaṃ kālaṃ arogo dīghāyuko hutvā tiṭṭhati, tattakaṃ amhākaṃ sampattidāyako bhavissati. |
Then his mother, having given birth to her son, thought: "This child is meritorious, one who has made his aspiration. For as long as he remains healthy and long-lived, for so long he will be a bringer of fortune to us. |
jātadivaseyeva mahāyamunāya nhātadārakā nirogā hontī”ti nhāpanatthāya naṃ pesesi. |
Children bathed in the great Yamunā on the day of their birth become free from disease." She sent him to be bathed. |
“pañcame divase sīsaṃ nhāpetvā nadīkīḷanatthāya naṃ pesesī”ti majjhimabhāṇakā. |
"On the fifth day, having had his head bathed, she sent him to play in the river," say the Dīgha-reciters. |
tattha dhātiyā dārakaṃ nimujjanummujjanavasena kīḷāpentiyā eko maccho dārakaṃ disvā “bhakkho me ayan”ti maññamāno mukhaṃ vivaritvā upagato. |
There, as the nurse was playing with the child, dipping him and lifting him, a certain fish saw the child and, thinking, "This is my food," came up with its mouth open. |
dhātī dārakaṃ chaḍḍetvā palātā, maccho taṃ gili. |
The nurse, dropping the child, fled. The fish swallowed him. |
puññavā satto dukkhaṃ na pāpuṇi, sayanagabbhaṃ pavisitvā nipanno viya ahosi. |
The meritorious being did not suffer; he was as if he had entered a sleeping chamber and was lying down. |
maccho dārakassa tejena tattaphālaṃ gilitvā ḍayhamāno viya vegena tiṃsayojanaṃ gantvā bārāṇasinagaravāsino macchabandhassa jālaṃ pāvisi. |
The fish, as if it had swallowed a hot iron ball, scorched by the child's radiance, went thirty yojanas with speed and entered the net of a fisherman living in the city of Bārāṇasī. |
mahāmacchā nāma jālena baddhā māriyamānāva maranti, ayaṃ pana dārakassa tejena jālato nīhaṭamattova mato. |
Large fish, when caught in a net, die while being killed, but this one, by the child's radiance, died as soon as it was taken from the net. |
macchabandhā ca mahāmacchaṃ labhitvā phāletvā vikkiṇanti, taṃ pana dārakassa ānubhāvena aphāletvā sakalameva kājena haritvā “sahassena demā”ti vadantā nagare vicariṃsu, koci na gaṇhāti. |
And fishermen, when they get a large fish, cut it up and sell it, but they, by the power of the child, without cutting it up, carried it whole by a pole and, saying, "We will sell it for a thousand," they wandered in the city, but no one bought it. |
♦ tasmiṃ pana nagare aputtakaṃ asītikoṭivibhavaṃ seṭṭhikulaṃ atthi. |
♦ But in that city, there was a childless merchant family with eighty koṭis of wealth. |
tassa dvāramūlaṃ patvā “kiṃ gahetvā dethā”ti vuttā “kahāpaṇan”ti āhaṃsu. |
When they came to their door and were asked, "What will you take for it?" they said, "A kahāpaṇa." |
tehi kahāpaṇaṃ datvā gahito. |
It was bought by them, giving a kahāpaṇa. |
seṭṭhibhariyāpi aññesu divasesu macche na keḷāyati, taṃdivasaṃ pana macchaṃ phalake ṭhapetvā sayameva phālesi. |
The merchant's wife also, who did not play with fish on other days, on that day, placing the fish on a plank, cut it open herself. |
macchañca nāma kucchito phālenti, sā pana piṭṭhito phālentī macchakucchiyaṃ suvaṇṇavaṇṇaṃ dārakaṃ disvā “macchakucchiyaṃ me putto laddho”ti nādaṃ naditvā dārakaṃ ādāya sāmikassa santikaṃ agamāsi. |
And a fish is usually cut open from the belly, but she, cutting it from the back, saw a golden-colored child in the fish's belly and, crying out, "I have found a son in a fish's belly!" she took the child and went to her husband. |
seṭṭhi tāvadeva bheriṃ carāpetvā dārakamādāya rañño santikaṃ gantvā “macchakucchiyaṃ me, deva, dārako laddho, kiṃ karomā”ti āha. |
The merchant immediately had a drum beaten, took the child, went to the king, and said, "O king, I have found a child in a fish's belly. What shall we do?" |
puññavā esa, yo macchakucchiyaṃ ārogo vasi, posehi nanti . |
"He is meritorious, who lived unharmed in a fish's belly. Raise him." |
♦ assosi kho itaraṃ kulaṃ “bārāṇasiyaṃ kira ekaṃ seṭṭhikulaṃ macchakucchiyaṃ dārakaṃ labhī”ti. |
♦ The other family heard, "It is said that a certain merchant family in Bārāṇasī found a child in a fish's belly." |
te tattha agamaṃsu. |
They went there. |
athassa mātā dārakaṃ alaṅkaritvā kīḷāpiyamānaṃ disvā “manāpo vatāyaṃ dārako”ti gahetvā pakatiṃ ācikkhi. |
Then his mother, seeing the child adorned and being played with, said, "Oh, what a lovely child," and taking him, she told his story. |
itarā “mayhaṃ putto”ti āha. |
The other said, "He is my son." |
kahaṃ te laddhoti. |
"Where did you get him?" |
macchakucchiyanti. na tuyhaṃ putto, mayhaṃ puttoti. |
"In a fish's belly." "He is not your son; he is my son." |
kahaṃ te laddhoti. |
"Where did you get him?" |
mayā dasa māse kucchiyā dhārito, atha naṃ nadiyā kīḷāpiyamānaṃ maccho gilīti. |
"I carried him in my womb for ten months. Then, while he was being played with in the river, a fish swallowed him." |
tuyhaṃ putto aññena macchena gilito bhavissati, ayaṃ pana mayā macchakucchiyaṃ laddhoti ubhopi rājakulaṃ agamaṃsu. |
"Your son must have been swallowed by another fish. But this one was found by me in a fish's belly." Both of them went to the royal court. |
rājā āha — “ayaṃ dasa māse kucchiyā dhāritattā amātā kātuṃ na sakkā, macchaṃ gaṇhantāpi vakkayakanādīni bahi katvā gaṇhantā nāma natthīti macchakucchiyaṃ laddhattā ayampi amātā kātuṃ na sakkā, dārako ubhinnampi kulānaṃ dāyādo hotū”ti. |
The king said: "Because she carried him in her womb for ten months, she cannot be made not a mother. And since those who buy a fish do not take it after having the intestines and so on removed, because he was found in the fish's belly, this one also cannot be made not a mother. Let the child be the heir to both families." |
tato paṭṭhāya dvepi kulāni ativiya lābhaggayasaggappattāni ahesuṃ. |
From then on, both families attained the pinnacle of gain and glory. |
tassa dvīhi kulehi vaḍḍhitattā bākulakumāroti nāmaṃ kariṃsu. |
Because he was raised by two families, they gave him the name Prince Bākula. |
♦ tassa viññutaṃ pattassa dvīsupi nagaresu tayo tayo pāsāde kāretvā nāṭakāni paccupaṭṭhapesuṃ. |
♦ When he reached maturity, they had three palaces built for him in each of the two cities and provided dancers. |
ekekasmiṃ nagare cattāro cattāro māse vasati. |
He would live for four months in each city. |
ekasmiṃ nagare cattāro māse vutthassa saṅghāṭanāvāsu maṇḍapaṃ kāretvā tattha naṃ saddhiṃ nāṭakehi āropenti. |
When he had lived for four months in one city, they would make a pavilion on a raft of boats and put him on it with the dancers. |
so sampattiṃ anubhavamāno catūhi māsehi itaraṃ nagaraṃ gacchati. |
He, enjoying his fortune, would go to the other city in four months. |
taṃnagaravāsīni nāṭakāni “dvīhi māsehi upaḍḍhamaggaṃ āgato bhavissatī”ti paccuggantvā taṃ parivāretvā dvīhi māsehi attano nagaraṃ nenti, itarāni nāṭakāni nivattitvā attano nagarameva gacchanti. |
The dancers of that city, thinking, "He will have come halfway in two months," would go to meet him, surround him, and bring him to their own city in two months. The other dancers would turn back and go to their own city. |
tattha cattāro māse vasitvā teneva niyāmena puna itaraṃ nagaraṃ gacchati. |
There he would live for four months and then, in the same way, he would go back to the other city. |
evamassa sampattiṃ anubhavantassa asīti vassāni paripuṇṇāni. |
As he was enjoying his fortune thus, eighty years were completed. |
♦ tasmiṃ samaye amhākaṃ bodhisatto sabbaññutaṃ patvā pavattitavaradhammacakko anukkamena cārikaṃ caramāno kosambiṃ pāpuṇi, bārāṇasinti majjhimabhāṇakā. |
♦ At that time, our Bodhisatta, having attained omniscience and having set in motion the excellent wheel of Dhamma, while wandering on tour in due course, arrived at Kosambī. The Dīgha-reciters say Bārāṇasī. |
bākulo seṭṭhipi kho “dasabalo āgato”ti sutvā bahuṃ gandhamālaṃ ādāya satthu santikaṃ gantvā dhammakathaṃ sutvā paṭiladdhasaddho pabbaji. |
The merchant Bākula also, hearing, "The Ten-Powered One has come," took much perfume and garlands, went to the Teacher, heard the Dhamma talk, gained faith, and went forth. |
so sattāhameva puthujjano hutvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, being an ordinary person for only seven days, on the eighth dawn, attained Arahantship together with the analytical knowledges. |
athassa dvīsu nagaresu gihikāle paricārikamātugāmā attano kulagharāni āgantvā tattha vasamānā cīvarāni katvā pahiṇiṃsu. |
Then the women who had been his attendants in his lay life in the two cities, having come to their family homes and living there, made robes and sent them. |
thero ekaṃ addhamāsaṃ kosambivāsikehi pahitaṃ cīvaraṃ bhuñjati, ekaṃ addhamāsaṃ bārāṇasivāsikehīti. |
The elder would wear the robe sent by the residents of Kosambī for one half-month, and the one from the residents of Bārāṇasī for one half-month. |
eteneva niyāmena dvīsupi nagaresu yaṃ yaṃ uttamaṃ, taṃ taṃ therasseva āhariyati. |
In this same way, whatever was excellent in the two cities, that was brought to the elder. |
therassa asīti vassāni agāramajjhe vasantassa dvīhaṅgulehi gandhapiṇḍaṃ gahetvā upasiṅghanamattampi kālaṃ na koci ābādho nāma ahosi. |
For the eighty years the elder lived in the household life, no disease, not even enough to sniff a two-finger-wide ball of perfume, ever arose. |
āsītime vasse sukheneva pabbajjaṃ upagato. |
In his eightieth year, he went forth with ease. |
pabbajitassāpissa appamattakopi ābādho vā catūhi paccayehi vekallaṃ vā nāhosi. |
Even after he went forth, not the slightest illness nor any lack of the four requisites arose. |
so pacchime kāle parinibbānasamayepi purāṇagihisahāyakassa acelakassapassa attano kāyikacetasikasukhadīpanavaseneva sakalaṃ bākulasuttaṃ kathetvā anupādisesāya nibbānadhātuyā parinibbāyi. |
He, in his last days, at the time of his final passing, just by way of showing his own physical and mental happiness to his old lay friend, the naked ascetic Kassapa, taught the entire Bākula Sutta and attained final Nibbāna in the element of Nibbāna without remainder. |
evaṃ aṭṭhuppatti samuṭṭhitā. |
Thus the story originated. |
satthā pana therassa dharamānakāleyeva there yathā paṭipāṭiyā ṭhānantare ṭhapento bākulattheraṃ imasmiṃ sāsane appābādhānaṃ aggaṭṭhāne ṭhapesīti. |
But the Teacher, while the elder was still alive, when placing the elders in positions of rank in order, placed the Elder Bākula in the foremost position among the healthy in this dispensation. |
♦ sobhitattheravatthu |
♦ The Story of the Elder Sobhita |
♦ 227. pañcame pubbenivāsaṃ anussarantānanti pubbe nivutthakkhandhasantānaṃ anussaraṇasamatthānaṃ sobhitatthero aggoti dasseti. |
♦ 227. In the fifth, "of those who recollect past lives" means of those who are capable of recollecting the continuity of aggregates that have been lived in the past, the Elder Sobhita is the foremost, he shows. |
so kira pubbenivāsaṃ anupaṭipāṭiyā anussaramāno pañca kappasatāni asaññibhave acittakapaṭisandhiṃ nayato aggahesi ākāse padaṃ dassento viya. |
It is said that he, while recollecting past lives in succession, grasped by reason a non-percipient conception without mind for five hundred eons, as if showing a footprint in the sky. |
tasmā pubbenivāsaṃ anussarantānaṃ aggo nāma jāto. |
Therefore he became the foremost of those who recollect past lives. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi kira padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gaṇhitvā vayappatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ pubbenivāsañāṇalābhīnaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, it is said, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, having come of age and listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the monks who were obtainers of the knowledge of past lives. He performed a meritorious deed and aspired for that position. |
so yāvajīvaṃ kusalakammaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, sobhitotissa nāmaṃ akaṃsu. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, was born into a brahmin family in Sāvatthī. They gave him the name Sobhita. |
♦ so aparena samayena satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā pubbenivāsañāṇe ciṇṇavasī ahosi. |
♦ He, at a later time, having heard the Teacher's Dhamma discourse and gained faith, went forth, developed insight, attained Arahantship, and became one of habitual practice in the knowledge of past lives. |
so anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññibhave acittakapaṭisandhi, tāva paṭisandhiṃ addasa. |
He, recollecting his place of rebirth in succession, saw his conception up to the non-percipient conception without mind. |
tato paraṃ antare pañca kappasatāni pavattiṃ adisvā avasāne cutiṃ disvā “kiṃ nāmetan”ti āvajjamāno nayavasena “asaññibhavo bhavissatī”ti niṭṭhaṃ agamāsi. |
Beyond that, not seeing any continuity for an interval of five hundred eons, and seeing his passing away at the end, he reflected, "What is this?" and by way of reason, he came to the conclusion, "It must have been the non-percipient realm." |
satthā imaṃ kāraṇaṃ aṭṭhuppattiṃ katvā theraṃ pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making this reason the occasion, placed the elder in the foremost position among those who recollect past lives. |
♦ upālittheravatthu |
♦ The Story of the Elder Upāli |
♦ 228. chaṭṭhe vinayadharānaṃ yadidaṃ upālīti vinayadharānaṃ bhikkhūnaṃ upālitthero aggoti dasseti. |
♦ 228. In the sixth, "of the Vinaya-holders, this Upāli" means, of the monks who are Vinaya-holders, the Elder Upāli is the foremost, he shows. |
thero kira tathāgatasseva santike kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
It is said that the elder, having received a meditation subject from the Tathāgata himself, developed insight and attained Arahantship. |
tathāgatasseva santike vinayapiṭakaṃ uggaṇhitvā bhārukacchakavatthuṃ, ajjukavatthuṃ, kumārakassapavatthunti imāni tīṇi vatthūni sabbaññutaññāṇena saddhiṃ saṃsandetvā kathesi. |
Having learned the Vinaya Piṭaka from the Tathāgata himself, he explained the case of the Bhārukacchaka, the case of the Ajjuka, and the case of Kumārakassapa—these three cases—by comparing them with the knowledge of omniscience. |
tasmā vinayadharānaṃ aggo nāma jāto. |
Therefore he became the foremost of the Vinaya-holders. |
♦ tassa pañhakamme ayamanupubbikathā — padumuttarabuddhakāle kiresa haṃsavatiyaṃ kulaghare nibbatto ekadivasaṃ satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: At the time of the Buddha Padumuttara, it is said, he was born into a family home in Haṃsavatī and one day, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the Vinaya-holders, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe paṭisandhiṃ gaṇhi, upālidārakotissa nāmaṃ akaṃsu. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, took conception in a barber's family. They gave him the name Upāli-dāraka. |
so vayappatto channaṃ khattiyānaṃ pasādhako hutvā tathāgate anupiyambavane viharante pabbajjatthāya nikkhamantehi teti chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. |
When he came of age, he became the dresser of the six khattiyas and, when the Tathāgata was dwelling in the Anupiya mango grove, he went forth with those six khattiyas who were setting out for the going-forth. |
tassa pabbajjāvidhānaṃ pāḷiyaṃ āgatameva. |
The method of his going-forth is found in the Pāḷi. |
♦ so pabbajitvā upasampanno satthāraṃ kammaṭṭhānaṃ kathāpetvā “mayhaṃ, bhante, araññavāsaṃ anujānāthā”ti āha. |
♦ He, having gone forth and been ordained, asked the Teacher to teach him a meditation subject and said, "Venerable sir, please allow me a forest-dwelling." |
bhikkhu tava araññe vasantassa ekameva dhuraṃ vaḍḍhissati, amhākaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatīti. |
"Monk, for you dwelling in the forest, only one duty will be enhanced. But for you dwelling in our presence, both the duty of insight and the duty of the scriptures will be fulfilled." |
thero satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. |
The elder, accepting the Teacher's word and working on insight, not long after attained Arahantship. |
atha naṃ satthā sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. |
Then the Teacher himself had him learn the entire Vinaya Piṭaka. |
so aparabhāge heṭṭhā vuttāni tīṇi vatthūni vinicchini. |
He, at a later time, decided the three cases mentioned below. |
satthā ekekasmiṃ vinicchite sādhukāraṃ datvā tayopi vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, when each one was decided, gave a cry of approval and, making all three decisions the occasion, placed the elder in the foremost position among the Vinaya-holders. |
♦ nandakattheravatthu |
♦ The Story of the Elder Nandaka |
♦ 229. sattame bhikkhunovādakānaṃ yadidaṃ nandakoti ayaṃ hi thero dhammakathaṃ kathento ekasamodhāne pañca bhikkhunīsatāni arahattaṃ pāpesi. |
♦ 229. In the seventh, "of the exhorters of nuns, this Nandaka" means, this elder, while teaching the Dhamma, in a single gathering, led five hundred nuns to Arahantship. |
tasmā bhikkhunovādakānaṃ aggo nāma jāto. |
Therefore he became the foremost of the exhorters of nuns. |
♦ tassa pañhakamme ayamanupubbikathā — ayañhi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhunovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the exhorters of nuns, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe paṭisandhiṃ gahetvā vayappatto satthu dhammadesanaṃ sutvā paṭiladdhasaddho satthu santike pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, pubbenivāsañāṇe ca ciṇṇavasī ahosi. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, was born into a family home in Sāvatthī and, having come of age and heard the Teacher's Dhamma discourse, gained faith, went forth under the Teacher, developed insight, attained Arahantship, and became one of habitual practice in the knowledge of past lives. |
so catūsu parisāsu sampattāsu “sabbesaṃyeva manaṃ gahetvā kathetuṃ sakkotī”ti dhammakathikanandako nāma jāto. |
He, when the four assemblies had gathered, because he was "able to speak, having grasped the minds of all," became known as Nandaka the Dhamma-preacher. |
tathāgatopi kho rohiṇīnadītīre cumbaṭakakalahe nikkhamitvā pabbajitānaṃ pañcannaṃ sākiyakumārasatānaṃ anabhiratiyā uppannāya te bhikkhū ādāya kuṇāladahaṃ gantvā kuṇālajātakakathāya nesaṃ saṃviggabhāvaṃ ñatvā catusaccakathaṃ kathetvā sotāpattiphale patiṭṭhāpesi. |
The Tathāgata also, at the time of the quarrel over the turban on the bank of the Rohiṇī river, when the five hundred Sakyan princes who had gone forth had become discontented, took those monks, went to the Kuṇāla lake, and with the story of the Kuṇāla Jātaka, knowing their state of spiritual urgency, he taught the talk on the four truths and established them in the fruit of stream-entry. |
aparabhāge mahāsamayasuttaṃ kathetvā aggaphalaṃ arahattaṃ pāpesi. |
Later, teaching the Mahāsamaya Sutta, he led them to the highest fruit, Arahantship. |
tesaṃ therānaṃ purāṇadutiyikā “amhe dāni idha kiṃ karissāmā”ti vatvā sabbāva ekacittā hutvā mahāpajāpatiṃ upasaṅkamitvā pabbajjaṃ yāciṃsu. |
The former wives of those elders, saying, "What shall we do here now?" all being of one mind, approached Mahāpajāpatī and asked for the going-forth. |
tāpi pañcasatā theriyā santike pabbajjañca upasampadañca labhiṃsu. |
Those five hundred also received the going-forth and the higher ordination from the elder nun. |
atītānantarāya pana jātiyā sabbāva tā nandakattherassa rājaputtabhāve ṭhitassa pādaparicārikā ahesuṃ. |
But in the immediately preceding birth, all of them had been the handmaidens of the Elder Nandaka when he was in the state of a king's son. |
♦ tena samayena satthā “bhikkhū bhikkhuniyo ovadantū”ti āha. |
♦ At that time, the Teacher said, "Let the monks exhort the nuns." |
thero attano vāre sampatte tāsaṃ purimabhave attano pādaparicārikabhāvaṃ ñatvā cintesi — “maṃ imassa bhikkhunīsaṅghassa majjhe nisinnaṃ upamāyo ca kāraṇāni ca āharitvā dhammaṃ kathayamānaṃ disvā añño pubbenivāsañāṇalābhī bhikkhu imaṃ kāraṇaṃ oloketvā ‘āyasmā nandako yāvajjadivasā orodhe na vissajjeti, sobhatāyamāyasmā orodhaparivuto’ti vattabbaṃ maññeyyā”ti. |
The elder, when his turn came, knowing their state as his handmaidens in a former existence, thought: "If another monk who is an obtainer of the knowledge of past lives were to see me sitting in the midst of this community of nuns, teaching the Dhamma with similes and reasons, he might reflect on this matter and think it right to say, 'The venerable Nandaka, even to this day, has not given up his harem. The venerable one shines, surrounded by his harem.'" |
tasmā sayaṃ agantvā aññaṃ bhikkhuṃ pesesi. |
Therefore, not going himself, he sent another monk. |
tā pana pañcasatā bhikkhuniyo therasseva ovādaṃ paccāsīsanti. |
But those five hundred nuns were expecting the elder's own instruction. |
iminā kāraṇena bhagavā “attano vāre sampatte aññaṃ apesetvā sayameva gantvā bhikkhunīsaṅghaṃ ovadāhī”ti theraṃ āha. |
For this reason, the Blessed One said to the elder, "When your turn comes, do not send another, but go yourself and exhort the community of nuns." |
so satthu kathaṃ paṭibāhituṃ asakkonto attano vāre sampatte cātuddase bhikkhunisaṅghassa ovādaṃ datvā sabbāva tā bhikkhuniyo saḷāyatanapaṭimaṇḍitāya dhammadesanāya sotāpattiphale patiṭṭhāpesi. |
He, being unable to refuse the Teacher's word, when his turn came, on the fourteenth day, gave instruction to the community of nuns and, with a Dhamma discourse adorned with the six sense-bases, he established all those nuns in the fruit of stream-entry. |
♦ tā bhikkhuniyo therassa dhammadesanāya attamanā hutvā satthu santikaṃ gantvā attano paṭividdhaguṇaṃ ārocesuṃ. |
♦ Those nuns, being pleased with the elder's Dhamma discourse, went to the Teacher and reported their attainment. |
satthā “kasmiṃ nu kho dhammaṃ desente imā bhikkhuniyo uparimaggaphalāni pāpuṇeyyun”ti āvajjento puna “taṃyeva nandakassa dhammadesanaṃ sutvā pañcasatāpi etā arahattaṃ pāpuṇissantī”ti disvā punadivasepi therasseva santikaṃ dhammassavanatthāya pesesi. |
The Teacher, reflecting, "When whose Dhamma is being taught would these nuns attain the higher paths and fruits?" saw again, "Having heard that very Dhamma discourse of Nandaka, these five hundred will all attain Arahantship," and on the next day also, he sent them to the elder to hear the Dhamma. |
tā punadivase dhammaṃ sutvā sabbāva arahattaṃ pattā. |
They, on the next day, having heard the Dhamma, all attained Arahantship. |
taṃdivasaṃ bhagavā tāsaṃ bhikkhunīnaṃ attano santikaṃ āgatakāle dhammadesanāya saphalabhāvaṃ ñatvā “hiyyo nandakassa dhammadesanā cātuddasiyaṃ candasadisī ahosi, ajja pannarasiyaṃ candasadisī”ti vatvā therassa sādhukāraṃ datvā tadeva ca kāraṇaṃ aṭṭhuppattiṃ katvā theraṃ bhikkhunovādakānaṃ aggaṭṭhāne ṭhapesīti. |
On that day, the Blessed One, when those nuns had come to him, knowing that the Dhamma discourse had been fruitful, said, "Yesterday, Nandaka's Dhamma discourse was like the moon on the fourteenth day; today it is like the moon on the fifteenth day," and giving the elder a cry of approval, and making that very reason the occasion, he placed the elder in the foremost position among the exhorters of nuns. |
♦ nandattheravatthu |
♦ The Story of the Elder Nanda |
♦ 230. aṭṭhame indriyesu guttadvārānanti chasu indriyesu pihitadvārānaṃ nandatthero aggoti dasseti. |
♦ 230. In the eighth, "of those with guarded sense-doors" shows that, of those with closed doors in the six senses, the Elder Nanda is the foremost. |
kiñcāpi hi satthusāvakā aguttadvārā nāma natthi, nandatthero pana dasasu disāsu yaṃ yaṃ disaṃ oloketukāmo hoti, na taṃ catusampajaññavasena aparicchinditvā oloketi. |
Although there are no disciples of the Teacher with unguarded doors, the Elder Nanda, whenever he wished to look in any of the ten directions, would not look without having determined it by way of the four kinds of full awareness. |
tasmā indriyesu guttadvārānaṃ aggo nāma jāto. |
Therefore he became the foremost of those with guarded sense-doors. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā vayappatto satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, having come of age and listening to the Teacher's Dhamma, saw the Teacher place a certain monk in the foremost position among those with guarded sense-doors, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kapilavatthupure mahāpajāpatigotamiyā kucchimhi paṭisandhiṃ gaṇhi. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, took conception in the womb of Mahāpajāpatī Gotamī in the city of Kapilavatthu. |
athassa nāmaggahaṇadivase ñātisaṅghaṃ nandayanto tosento jātoti nandakumāroteva nāmaṃ akaṃsu. |
Then, on his naming day, because he was born, making the assembly of kinsmen rejoice and be delighted, they gave him the name Prince Nanda. |
♦ mahāsattopi sabbaññutaṃ patvā pavattitavaradhammacakko lokānuggahaṃ karonto rājagahato kapilavatthupuraṃ gantvā paṭhamadassaneneva pitaraṃ sotāpattiphale patiṭṭhāpesi. |
♦ The Great Being also, having attained omniscience and having set in motion the excellent wheel of Dhamma, while doing favor to the world, went from Rājagaha to the city of Kapilavatthu and, at the very first sight, established his father in the fruit of stream-entry. |
punadivase pitu nivesanaṃ gantvā rāhulamātāya ovādaṃ datvā sesajanassapi dhammaṃ kathesi. |
On the next day, going to his father's residence, he gave instruction to Rāhula's mother and taught the Dhamma to the other people as well. |
punadivase nandakumārassa abhisekagehapavesanāavāhamaṅgalesu vattamānesu tassa nivesanaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetuṃ vihārābhimukho pāyāsi. |
On the next day, while the consecration, house-entering, and marriage ceremonies of Prince Nanda were in progress, he went to his residence, had the prince take the bowl, and set out towards the monastery to ordain him. |
nandakumāraṃ abhisekamaṅgalaṃ na tathā pīḷesi, pattaṃ ādāya gamanakāle pana janapadakalyāṇī uparipāsādavaragatā sīhapañjaraṃ ugghāṭetvā “tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī”ti yaṃ vācaṃ nicchāresi. |
The consecration ceremony did not afflict Prince Nanda so much, but when he was going, taking the bowl, Janapadakalyāṇī, from the top of the palace, opened a lion-window and uttered the words, "May you come back quickly, noble son." |
taṃ sutvā gehasitachandarāgavasena olokento panesa satthari gāravena yathāruciyā nimittaṃ gahetuṃ nāsakkhi, tenassa cittasantāpo ahosi. |
Hearing that, though he looked with a mind of sensual desire connected with the household life, out of respect for the Teacher, he was not able to take a sign as he pleased. Therefore, a torment of mind arose in him. |
atha naṃ “imasmiṃ ṭhāne nivattessati, imasmiṃ ṭhāne nivattessatī”ti cintentameva satthā vihāraṃ netvā pabbājesi. |
Then the Teacher, while he was thinking, "He will turn back at this place, he will turn back at this place," took him to the monastery and ordained him. |
pabbajitopi paṭibāhituṃ asakkonto tuṇhī ahosi. |
Even after being ordained, being unable to refuse, he was silent. |
pabbajitadivasato paṭṭhāya pana janapadakalyāṇiyā vuttavacanameva sarati. |
But from the day he was ordained, he would remember the words spoken by Janapadakalyāṇī. |
athassa sā āgantvā avidūre ṭhitā viya ahosi. |
Then she appeared as if she had come and was standing nearby. |
so anabhiratiyā pīḷito thokaṃ ṭhānaṃ gacchati, tassa gumbaṃ vā gacchaṃ vā atikkamantasseva dasabalo purato ṭhitako viya ahosi. |
He, afflicted by discontent, would go a little way, and as he was passing a bush or a thicket, the Ten-Powered One would appear as if standing in front. |
so aggimhi pakkhittaṃ kukkuṭapattaṃ viya paṭinivattitvā attano vasanaṭṭhānameva pavisati. |
He, like a chicken-feather thrown into a fire, would turn back and enter his own dwelling place. |
♦ satthā cintesi — “nando ativiya pamatto viharati, anabhiratiṃ vūpasametuṃ na sakkoti, etassa cittanibbāpanaṃ kātuṃ vaṭṭatī”ti. |
♦ The Teacher thought: "Nanda is living very negligently; he is not able to calm his discontent. It is proper to cool his mind." |
tato naṃ āha — “ehi, nanda, devacārikaṃ gacchissāmā”ti. |
Then he said to him: "Come, Nanda, we will go on a tour of the deva world." |
bhagavā kathāhaṃ iddhimantehi gantabbaṭṭhānaṃ gamissāmīti. |
"Blessed One, how can I go to a place to be gone to by those with psychic power?" |
tvaṃ kevalaṃ gamanacittaṃ uppādehi, gantvā passissasīti. |
"You just produce the thought of going; having gone, you will see." |
so dasabalassa ānubhāvena tathāgateneva saddhiṃ devacārikaṃ gantvā sakkassa devarañño nivesanaṃ oloketvā pañca accharāsatāni addasa. |
He, by the power of the Ten-Powered One, went on a tour of the deva world with the Tathāgata, saw the residence of Sakka, king of the gods, and saw five hundred Apsarases. |
satthā nandattheraṃ subhanimittavasena tā olokentaṃ disvā, “nanda, imā nu kho accharā manāpā, atha janapadakalyāṇī”ti pucchi. |
The Teacher, seeing the Elder Nanda looking at them by way of a beautiful sign, asked, "Nanda, are these Apsarases pleasing, or Janapadakalyāṇī?" |
bhante, janapadakalyāṇī imā accharā upanidhāya kaṇṇanāsacchinnakā makkaṭī viya khāyatīti. |
"Venerable sir, compared to these Apsarases, Janapadakalyāṇī looks like a monkey with its ears and nose cut off." |
nanda, evarūpā accharā samaṇadhammaṃ karontānaṃ na dullabhāti. |
"Nanda, for those who practice the ascetic's duties, such Apsarases are not hard to get." |
sace me, bhante bhagavā, pāṭibhogo hoti, ahaṃ samaṇadhammaṃ karissāmīti. |
"If, Blessed One, you are my guarantor, I will practice the ascetic's duties." |
vissattho tvaṃ, nanda, samaṇadhammaṃ karohi. |
"You can be confident, Nanda, and practice the ascetic's duties. |
sace te sappaṭisandhikā kālakiriyā bhavissati, ahaṃ etāsaṃ paṭilābhatthāya pāṭibhogoti. |
If your death occurs with a remaining potential for rebirth, I am the guarantor for your attainment of them." |
iti satthā yathāruciyā devacārikaṃ caritvā jetavanameva paccāgañchi. |
Thus the Teacher, having toured the deva world as he pleased, returned to Jetavana. |
♦ tato paṭṭhāya nandatthero accharānaṃ hetu rattindivaṃ samaṇadhammaṃ karoti. |
♦ From then on, the Elder Nanda, for the sake of the Apsarases, practiced the ascetic's duties day and night. |
satthā bhikkhū āṇāpesi — “tumhe nandassa vasanaṭṭhāne ‘eko kira bhikkhu dasabalaṃ pāṭibhogaṃ katvā accharānaṃ hetu samaṇadhammaṃ karotī’ti tattha tattha kathentā vicarathā”ti. |
The Teacher instructed the monks: "You, in Nanda's dwelling place, wander about, saying here and there, 'It is said that a certain monk, having made the Ten-Powered One his guarantor, is practicing the ascetic's duties for the sake of Apsarases.'" |
te satthu vacanaṃ sampaṭicchitvā “bhatako kirāyasmā nando, upakkitako kirāyasmā nando, accharānaṃ hetu brahmacariyaṃ carati, bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādīnan”ti therassa savanūpacāre kathentā vicaranti. |
They, accepting the Teacher's word, wandered about, saying in the hearing of the elder, "It is said the venerable Nanda is a hireling, it is said the venerable Nanda is a pawn. He lives the holy life for the sake of Apsarases. It is said the Blessed One is his guarantor for the attainment of five hundred Apsarases with pigeon-feet." |
nandatthero taṃ kathaṃ sutvā “ime bhikkhū na aññaṃ kathenti, maṃ ārabbha kathenti, ayuttaṃ mama kamman”ti paṭisaṅkhānaṃ uppādetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
The Elder Nanda, hearing that talk, thought, "These monks are not talking about anyone else; they are talking about me. My deed is improper," and producing reflection, he developed insight and attained Arahantship. |
athassa arahattapattakkhaṇeyeva aññatarā devatā bhagavato etamatthaṃ ārocesi, sayampi bhagavā aññāsiyeva. |
Then, at the very moment of his attainment of Arahantship, a certain deity reported this matter to the Blessed One, and the Blessed One himself knew it. |
punadivase nandatthero bhagavantaṃ upasaṅkamitvā evamāha — “yaṃ me, bhante bhagavā, pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādīnaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā”ti. |
On the next day, the Elder Nanda approached the Blessed One and said this: "That for which, venerable sir, the Blessed One was my guarantor for the attainment of five hundred Apsarases with pigeon-feet, I release the Blessed One from that promise." |
evaṃ vatthu samuṭṭhitaṃ . |
Thus the story originated. |
satthā aparabhāge jetavanavihāre viharanto theraṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, while dwelling in the Jetavana monastery, placed the elder in the foremost position among those with guarded sense-doors. |
♦ mahākappinattheravatthu |
♦ The Story of the Elder Mahākappina |
♦ 231. navame bhikkhuovādakānanti bhikkhū ovadantānaṃ mahākappinatthero aggoti dasseti. |
♦ 231. In the ninth, "of the exhorters of monks" shows that, of those who exhort monks, the Elder Mahākappina is the foremost. |
ayaṃ kira thero ekasamodhānasmiṃyeva dhammakathaṃ kathento bhikkhusahassaṃ arahattaṃ pāpesi. |
This elder, it is said, while teaching the Dhamma in a single gathering, led a thousand monks to Arahantship. |
tasmā bhikkhuovādakānaṃ aggo nāma jāto. |
Therefore he became the foremost of the exhorters of monks. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbattitvā aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhuovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the exhorters of monks, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapasammāsambuddhakāle bārāṇasiyaṃ kulagehe paṭisandhiṃ gahetvā purisasahassassa gaṇajeṭṭhako hutvā gabbhasahassapaṭimaṇḍitaṃ mahāpariveṇaṃ kāresi. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, at the time of the Perfectly Enlightened Kassapa, took conception in a family home in Bārāṇasī and, being the leader of a group of a thousand men, had a great monastic cell adorned with a thousand niches built. |
te sabbepi janā yāvajīvaṃ kusalaṃ katvā kappinaupāsakaṃ jeṭṭhakaṃ katvā saputtadārā devaloke nibbattā. |
All those people, for their whole life, having performed wholesome deeds, with the layman Kappina as their leader, with their wives and children, were reborn in the deva world. |
ekaṃ buddhantaraṃ devamanussesu saṃsariṃsu. |
For one Buddha-interval, they wandered among gods and humans. |
♦ atha amhākaṃ satthu nibbattito puretarameva ayaṃ kappino paccantadese kukkuṭavatīnagare rājagehe paṭisandhiṃ gaṇhi, sesapurisā tasmiṃyeva nagare amaccakulesu nibbattiṃsu. |
♦ Then, even before the birth of our Teacher, this Kappina took conception in a royal house in the border city of Kukkuṭavatī. The other men were born in ministers' families in that same city. |
tesu kappinakumāro pitu accayena chattaṃ ussāpetvā mahākappinarājā nāma jāto. |
Of them, Prince Kappina, after his father's death, had the parasol raised and became King Mahākappina. |
pubbe kalyāṇakammakaraṇakāle tassa gharasāminī itthī samānajātike rājakule nibbattitvā mahākappinarañño aggamahesī jātā, anojāpupphasadisavaṇṇatāya panassā anojādevītveva nāmaṃ ahosi. |
The woman who was his wife at the time he performed wholesome deeds in the past was born into a royal family of equal birth and became the chief queen of King Mahākappina. Because her complexion was like that of an anojā flower, her name was Queen Anojā. |
mahākappinarājāpi sutavittako ahosi. |
King Mahākappina was also a man of learned reputation. |
so pātova uṭṭhāya catūhi dvārehi sīghaṃ dūte pesesi — “yattha bahussute sutadhare passatha, tato nivattitvā mayhaṃ ārocethā”ti. |
He, getting up early in the morning, would quickly send messengers from the four gates, saying: "Wherever you see learned men who have mastered the scriptures, return from there and inform me." |
♦ tena kho pana samayena amhākaṃ satthā loke nibbattitvā sāvatthiṃ upanissāya paṭivasati. |
♦ At that time, our Teacher had been born in the world and was residing near Sāvatthī. |
tasmiṃ kāle sāvatthinagaravāsino vāṇijā sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā, taṃ nagaraṃ gantvā, bhaṇḍaṃ paṭisāmetvā, “rājānaṃ passissāmā”ti paṇṇākāraṃ gahetvā, rājakuladvāraṃ gantvā, “rājā uyyānaṃ gato”ti sutvā, uyyānaṃ gantvā, dvāre ṭhitā paṭihārakassa ārocayiṃsu. |
At that time, merchants from the city of Sāvatthī, having taken merchandise for trade from Sāvatthī, went to that city and, having arranged their goods, thinking, "We will see the king," they took a gift, went to the gate of the royal court, and hearing, "The king has gone to the park," they went to the park and, standing at the gate, they informed the gatekeeper. |
atha rañño nivedi, te rājā pakkosāpetvā niyyātitapaṇṇākāre vanditvā ṭhite, “tātā, kuto āgacchathā”ti pucchi. |
Then the king was informed. The king had them summoned and, when they had presented their gift and were standing in homage, he asked, "Sons, from where have you come?" |
sāvatthito, devāti. |
"From Sāvatthī, O king." |
kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājāti? |
"Is your country prosperous, and the king righteous?" |
āma, devāti. |
"Yes, O king." |
atthi pana tumhākaṃ dese kiñci sāsananti? |
"But is there any news in your country?" |
atthi deva, na pana sakkā ucchiṭṭhamukhehi kathetunti. |
"There is, O king, but it cannot be told with unwashed mouths." |
rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. |
The king had water given from a golden ewer. |
te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggahetvā, “deva, amhākaṃ dese buddharatanaṃ nāma uppannan”ti āhaṃsu. |
They, having rinsed their mouths and raising their hands in reverence towards the Ten-Powered One, said, "O king, in our country, the Jewel of the Buddha has arisen." |
rañño “buddho”ti vacane sutamatteyeva sakalasarīraṃ pharamānā pīti uppajji. |
For the king, at the mere hearing of the word "Buddha," a joy arose, pervading his entire body. |
tato “buddhoti, tātā, vadathā”ti āha. |
Then he said, "You say 'Buddha,' sons?" |
buddhoti, deva, vadāmāti. |
"We say 'Buddha,' O king." |
evaṃ tikkhattuṃ vadāpetvā “buddhotipadaṃ aparimāṇaṃ, nāssa sakkā parimāṇaṃ kātun”ti tasmiṃyeva pade pasanno satasahassaṃ datvā “aparaṃ kiṃ sāsanan”ti pucchi. |
Having had them say it three times, he thought, "The word 'Buddha' is immeasurable; its measure cannot be taken," and being pleased with that very word, he gave a hundred thousand and asked, "What other news?" |
deva dhammaratanaṃ nāma uppannanti. |
"O king, the Jewel of the Dhamma has arisen." |
tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā puna “aññaṃ kiṃ sāsanan”ti pucchi. |
Hearing that also, he took their word three times in the same way and gave another hundred thousand. Again he asked, "What other news?" |
saṅgharatanaṃ deva uppannanti. |
"The Jewel of the Sangha, O king, has arisen." |
tampi sutvā tatheva paṭiññaṃ gahetvā aparampi satasahassaṃ datvā dinnabhāvaṃ paṇṇe likhitvā, “tātā, deviyā santikaṃ gacchathā”ti pesesi. |
Hearing that also, he took their word three times in the same way and gave another hundred thousand. He had the gift recorded on a leaf and said, "Sons, go to the queen," and sent them. |
tesu gatesu amacce pucchi — “tātā, buddho loke uppanno, tumhe kiṃ karissathā”ti? |
When they had gone, he asked his ministers, "Sons, a Buddha has arisen in the world. What will you do?" |
deva tumhe kiṃ kattukāmāti? |
"O king, what do you intend to do?" |
ahaṃ pabbajissāmīti. |
"I will go forth." |
mayampi pabbajissāmāti. |
"We too will go forth." |
te sabbepi gharaṃ vā kuṭumbaṃ vā anapaloketvā ye asse āruyha gatā teheva nikkhamiṃsu. |
All of them, without looking back at their homes or families, set out on the very horses they had ridden. |
♦ vāṇijā anojādeviyā santikaṃ gantvā paṇṇaṃ dassesuṃ. |
♦ The merchants went to Queen Anojā and showed her the leaf. |
sā taṃ vācetvā “raññā tumhākaṃ bahū kahāpaṇā dinnā, kiṃ tumhehi kataṃ, tātā”ti pucchi. |
She read it and asked, "The king has given you many kahāpaṇas. What have you done, sons?" |
piyasāsanaṃ, devi, ānītanti. |
"We brought good news, O queen." |
amhepi sakkā, tātā, suṇāpetunti? |
"Can we also hear it, sons?" |
sakkā, devi, ucchiṭṭhamukhehi pana vattuṃ na sakkāti. |
"We can, O queen, but it cannot be spoken with unwashed mouths." |
sā suvaṇṇabhiṅgārena udakaṃ dāpesi. |
She had water given from a golden ewer. |
te mukhaṃ vikkhāletvā rañño ārocitaniyāmeneva ārocesuṃ. |
They rinsed their mouths and reported in the same way they had reported to the king. |
sāpi taṃ sutvā uppannapāmojjā teneva nayena ekekasmiṃ pade tikkhattuṃ paṭiññaṃ gahetvā paṭiññāgaṇanāya tīṇi tīṇi katvā nava satasahassāni adāsi. |
She also, hearing it, and with joy arisen, took their word three times on each point in the same way and gave three hundred thousand each, nine hundred thousand in all. |
vāṇijā sabbānipi dvādasa satasahassāni labhiṃsu. |
The merchants received twelve hundred thousand in all. |
atha ne “rājā kahaṃ, tātā”ti pucchi. |
Then she asked them, "Where is the king, sons?" |
pabbajissāmīti nikkhanto, devīti. |
"He has set out, saying, 'I will go forth,' O queen." |
“tena hi, tātā, tumhe gacchathā”ti te uyyojetvā raññā saddhiṃ gatānaṃ amaccānaṃ mātugāme pakkosāpetvā “tumhe attano sāmikānaṃ gataṭṭhānaṃ jānātha ammā”ti pucchi. |
"Then, sons, you go," she said, and having sent them off, she had the wives of the ministers who had gone with the king summoned and asked, "Mothers, do you know where your own husbands have gone?" |
jānāma, ayye, raññā saddhiṃ uyyānakīḷaṃ gatāti. |
"We know, my lady. They have gone to play in the park with the king." |
āma, ammā gatā, tattha pana gantvā “buddho uppanno, dhammo uppanno, saṅgho uppanno”ti sutvā “dasabalassa santike pabbajissāmā”ti gatā, tumhe kiṃ karissathāti? |
"Yes, mothers, they have gone, but having gone there and hearing, 'A Buddha has arisen, a Dhamma has arisen, a Sangha has arisen,' they have gone, saying, 'We will go forth under the Ten-Powered One.' What will you do?" |
tumhe pana, ayye, kiṃ kattukāmāti? |
"And you, my lady, what do you intend to do?" |
“ahaṃ pabbajissāmi, na tehi vantavamanaṃ jivhagge ṭhapeyyanti. |
"I will go forth. I would not put on the tip of my tongue what has been vomited by them." |
“yadi evaṃ, mayampi pabbajissāmā”ti sabbāpi rathe yojetvā nikkhamiṃsu. |
"If so, we too will go forth." All of them had chariots yoked and set out. |
♦ rājāpi amaccasahassehi saddhiṃ gaṅgātīraṃ pāpuṇi, tasmiṃ samaye gaṅgā pūrā hoti. |
♦ The king also, with a thousand ministers, reached the bank of the Ganges. At that time, the Ganges was in flood. |
atha naṃ disvā “ayaṃ gaṅgā pūrā hoti caṇḍamacchākiṇṇā, amhehi ca saddhiṃ āgatā dāsā vā manussā vā natthi, ye no nāvaṃ vā uḷumpaṃ vā katvā dadeyyuṃ. |
Then, seeing it, he thought, "This Ganges is in flood and filled with fierce fish. And with us have come no servants or men who could make us a boat or a raft. |
etassa pana satthu guṇā nāma heṭṭhā avīcito upari yāva bhavaggā patthaṭā. |
But the virtues of that Teacher are spread from the Avīci hell below up to the pinnacle of existence. |
sace esa satthā sammāsambuddho, imesaṃ assānaṃ khurapiṭṭhāni mā tementū”ti udakapiṭṭhena asse pakkhandāpesuṃ. |
If that Teacher is a Perfectly Enlightened One, may the hooves of these horses not get wet." He had the horses enter upon the surface of the water. |
ekassa assassāpi khurapiṭṭhamattaṃ na temi, rājamaggena gacchantā viya paratīraṃ patvā parato aññaṃ mahānadiṃ pāpuṇiṃsu. |
Not even the hoof of a single horse got wet. As if going on a royal road, they reached the other shore and came to another great river. |
“dutiyā kinnamā”ti pucchi. |
"What is the name of the second one?" he asked. |
nīlavāhinī nāma gambhīratopi puthulatopi aḍḍhayojanamattā devāti. |
"It is named Nīlavāhinī, and it is half a yojana wide, both deep and broad, O king." |
tattha aññā saccakiriyā natthi, tāya eva saccakiriyāya tampi aḍḍhayojanavitthāraṃ nadiṃ atikkamiṃsu. |
There, there was no other act of truth. By that same act of truth, they crossed that half-yojana-wide river also. |
atha tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkamiṃsu. |
Then they came to a third great river named Candabhāgā and crossed it also by that same act of truth. |
♦ satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā ākāse uppatitvā candabhāgāya tīre tesaṃ uttaraṇatitthābhimukhaṭṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. |
♦ The Teacher also, on that day at dawn, having arisen from the attainment of great compassion and surveying the world, saw, "Today Mahākappina, having abandoned a three-hundred-yojana kingdom, surrounded by a thousand ministers, is coming to go forth under me," and thought, "It is proper for me to go and meet them." Early in the morning, having attended to his body and having gone for alms in Sāvatthī surrounded by the community of monks, after the meal, having returned from his alms-round, he took his bowl and robe himself, rose into the air, and on the bank of the Candabhāgā, at a place facing their crossing-point, there was a great banyan tree. There he sat cross-legged, established mindfulness in front of him, and sent forth the six-colored Buddha-rays. |
te tena titthena uttarantā buddharasmiyo ito cito ca dhāvantiyo oloketvā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya oṇamitvā vandamānā āgamma satthāraṃ vandiṃsu. |
They, while crossing at that ford, saw the Buddha-rays darting here and there and, seeing the face of the Ten-Powered One, radiant as the full moon, they came to the conclusion, "He for whose sake we have gone forth, surely this is he." At the very sight, they bowed down and, paying homage, came and paid homage to the Teacher. |
rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. |
The king, holding him by the ankles, paid homage to the Teacher and sat to one side with his thousand ministers. |
satthā tesaṃ dhammakathaṃ kathesi. |
The Teacher gave them a Dhamma talk. |
desanāpariyosāne sabbeva arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. |
At the end of the discourse, all of them, having attained Arahantship, asked the Teacher for the going-forth. |
satthā “pubbe ime cīvaradānassa dinnattā attano pattacīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā “etha bhikkhavo, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. |
The Teacher, thinking, "Because they have given the gift of robes in the past, they have come with their own bowls and robes," stretched out his golden-colored hand and said, "Come, monks. The Dhamma is well-proclaimed. Live the holy life for the complete ending of suffering." |
sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu. |
That was the going-forth and the higher ordination of those venerable ones. They surrounded the Teacher like sixty-year-old elders. |
♦ anojāpi devī rathasahassaparivārā gaṅgātīraṃ patvā rañño atthāya ābhataṃ nāvaṃ vā uḷumpaṃ vā adisvā attano byattatāya cintesi — “rājā saccakiriyaṃ katvā gato bhavissati, so pana satthā na kevalaṃ tesaṃyeva atthāya nibbatto, sace so satthā sammāsambuddho, amhākaṃ rathā mā udake nimujjiṃsū”ti udakapiṭṭhena rathe pakkhandāpesi. |
♦ Anojā also, the queen, with a retinue of a thousand chariots, reached the bank of the Ganges and, not seeing a boat or a raft brought for the king, she, with her own cleverness, thought: "The king must have gone, having made an act of truth. But that Teacher was not born for their benefit alone. If that Teacher is a Perfectly Enlightened One, may our chariots not sink in the water." She had the chariots enter upon the surface of the water. |
rathānaṃ nemivaṭṭimattampi na temi. |
Not even the rim of the wheels got wet. |
dutiyanadimpi tatiyanadimpi teneva saccakārena uttari. |
She crossed the second river and the third river by that same act of truth. |
uttaramānā eva ca nigrodharukkhamūle satthāraṃ addasa. |
And as she was crossing, she saw the Teacher at the foot of the banyan tree. |
satthāpi “imāsaṃ attano sāmike passantīnaṃ chandarāgo uppajjitvā maggaphalānaṃ antarāyaṃ kareyya, dhammaṃ sotuṃ ca na sakkhissantī”ti. |
The Teacher also thought, "If these women see their own husbands, a desire of passion might arise and become an obstacle to the path and fruit, and they will not be able to listen to the Dhamma." |
yathā aññamaññaṃ na passanti, tathā akāsi. |
He made it so that they did not see each other. |
tā sabbāpi titthato uttaritvā dasabalaṃ vanditvā nisīdiṃsu. |
All of them, having crossed from the ford, paid homage to the Ten-Powered One and sat down. |
satthā tāsaṃ dhammakathaṃ kathesi. |
The Teacher gave them a Dhamma talk. |
desanāpariyosāne sabbā sotāpattiphale patiṭṭhāya aññamaññaṃ passiṃsu. |
At the end of the discourse, all of them, having been established in the fruit of stream-entry, saw each other. |
satthā “uppalavaṇṇā āgacchatū”ti cintesi. |
The Teacher thought, "Let Uppalavaṇṇā come." |
therī āgantvā sabbā pabbājetvā ādāya bhikkhuniupassayaṃ gatā, satthā bhikkhusahassaṃ gahetvā ākāsena jetavanaṃ agamāsi. |
The elder nun came, ordained them all, took them, and went to the nunnery. The Teacher, taking the thousand monks, went through the air to Jetavana. |
♦ athāyaṃ mahākappinatthero attano kiccaṃ matthakappattaṃ ñatvā appossukko hutvā phalasamāpattisukhena vītināmento araññagatopi rukkhamūlagatopi suññāgāragatopi “aho sukhaṃ aho sukhan”ti abhiṇhaṃ udānaṃ udānesi. |
♦ Then this Elder Mahākappina, knowing that his own task had reached its culmination, being without care and spending his time in the bliss of the attainment of the fruit, whether gone to the forest, to the foot of a tree, or to an empty place, would frequently utter the exclamation, "Oh, what happiness! Oh, what happiness!" |
bhikkhū kathaṃ uppādesuṃ “kappinatthero rajjasukhaṃ anussaranto udānaṃ udānetī”ti. |
The monks started a discussion: "The Elder Kappina, recollecting his royal happiness, is uttering this exclamation." |
te tathāgatassa ārocesuṃ. |
They reported it to the Tathāgata. |
bhagavā “mama putto maggasukhaṃ phalasukhaṃ ārabbha udānaṃ udānesī”ti vatvā dhammapade imaṃ gāthamāha — |
The Blessed One said, "My son utters this exclamation with reference to the happiness of the path and the happiness of the fruit," and he spoke this verse in the Dhammapada: |
♦ “dhammapīti sukhaṃ seti, vippasannena cetasā. |
♦ “He who has drunk the Dhamma sleeps happily with a serene mind. |
♦ ariyappavedite dhamme, sadā ramati paṇḍito”ti. |
♦ The wise one always delights in the Dhamma proclaimed by the noble ones.” |
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♦ athekadivasaṃ satthā tassa antevāsikabhikkhusahassaṃ āmantetvā āha — “kacci vo, bhikkhave, ācariyo dhammaṃ desetī”ti. |
♦ Then one day, the Teacher addressed the thousand monks who were his disciples: "Monks, does your teacher teach you the Dhamma?" |
na bhagavā deseti, appossukko diṭṭhadhammasukhavihāraṃ anuyutto viharati, kassaci ovādamattampi na detīti. |
"He does not, Blessed One. He is without care and lives devoted to the happiness of the visible world. He does not give even a word of instruction to anyone." |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ, kappina, antevāsikānaṃ ovādamattampi na desī”ti? |
The Teacher had him summoned and asked, "Is it true, Kappina, that you do not give even a word of instruction to your disciples?" |
saccaṃ bhagavāti. |
"It is true, Blessed One." |
brāhmaṇa, mā evaṃ kari, ajja paṭṭhāya antevāsikānaṃ dhammaṃ desehīti. |
"Brahmin, do not do so. From today on, teach the Dhamma to your disciples." |
“sādhu, bhante”ti thero satthu kathaṃ siravarena sampaṭicchitvā ekasamodhāneyeva samaṇasahassassa dhammaṃ desetvā sabbe arahattaṃ pāpesi. |
"Good, venerable sir." The elder, accepting the Teacher's word with his head, in a single gathering, taught the Dhamma to the thousand ascetics and led them all to Arahantship. |
aparabhāge satthā saṅghamajjhe nisinno paṭipāṭiyā there ṭhānantaresu ṭhapento mahākappinattheraṃ bhikkhuovādakānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in the midst of the Sangha and placing the elders in positions of rank in order, placed the Elder Mahākappina in the foremost position among the exhorters of monks. |
♦ sāgatattheravatthu |
♦ The Story of the Elder Sāgata |
♦ 232. dasame tejodhātukusalānanti tejodhātuṃ samāpajjituṃ kusalānaṃ sāgatatthero aggoti dasseti. |
♦ 232. In the tenth, "of those skilled in the fire-element" shows that, of those skilled in entering the fire-element, the Elder Sāgata is the foremost. |
ayañhi thero tejodhātusamāpattiyā ambatitthanāgassa tejasā tejaṃ pariyādiyitvā taṃ nāgaṃ nibbisevanaṃ akāsi. |
This elder, by the attainment of the fire-element, having overcome the radiance of the Ambatittha nāga with his radiance, made that nāga non-venomous. |
tasmā tejodhātukusalānaṃ aggo nāma jāto. |
Therefore he became the foremost of those skilled in the fire-element. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthudhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ tejodhātukusalānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma discourse, saw the Teacher place a certain monk in the foremost position among those skilled in the fire-element, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, sāgatamāṇavotissa nāmaṃ akaṃsu. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, in this Buddha-era, was born into a brahmin family in Sāvatthī. They gave him the name Sāgata-māṇava. |
so aparabhāge satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā aṭṭha samāpattiyo nibbattetvā tattha vasībhāvaṃ pāpuṇi. |
He, at a later time, having heard the Teacher's Dhamma discourse and gained faith, went forth, produced the eight attainments, and attained mastery in them. |
♦ athekadivasaṃ satthā cārikaṃ caramāno kosambinagarasamīpaṃ agamāsi. |
♦ Then one day, the Teacher, wandering on tour, went near the city of Kosambī. |
tena ca samayena nadītitthe porāṇakanāvikassa bahū āgantukagamikā verino hutvā taṃ pothetvā mārayiṃsu. |
And at that time, at the river-ferry, many travelers and comers who were hostile to the old boatman beat him and killed him. |
so viruddhena cittena patthanaṃ paṭṭhapetvā tasmiṃyeva titthe mahānubhāvo nāgarājā hutvā nibbatto. |
He, with a hostile mind, made an aspiration and was reborn as a nāga king of great power at that very ferry. |
so viruddhacittattā akāleyeva vassāpeti, kāle pana na vassāpeti, sassāni na sammā sampajjanti. |
He, because of his hostile mind, would make it rain out of season, and in season, he would not make it rain, and the crops would not grow well. |
sakalaraṭṭhavāsino ca tassa vūpasamanatthaṃ anusaṃvaccharaṃ balikammaṃ karonti, vasanatthāya cassa ekaṃ gehaṃ akaṃsu. |
And the residents of the whole country, to appease him, would make a yearly offering, and for his dwelling, they made a house. |
satthāpi teneva titthena uttaritvā bhikkhusaṅghaparivuto “tasmiṃyeva padese rattiṃ vasissāmī”ti agamāsi. |
The Teacher also, having crossed at that very ferry, surrounded by the community of monks, went to "spend the night in that very region." |
♦ athāyaṃ thero “caṇḍo kirettha nāgarājā”ti sutvā “imaṃ nāgarājānaṃ dametvā nibbisevanaṃ katvā satthu vasanaṭṭhānaṃ pariyādetuṃ vaṭṭatī”ti nāgarājassa vasanaṭṭhānaṃ pavisitvā pallaṅkaṃ ābhujitvā nisīdi. |
♦ Then this elder, hearing, "It is said that the nāga king here is fierce," thought, "It is proper to tame this nāga king, make him non-venomous, and prepare a dwelling place for the Teacher." He entered the dwelling place of the nāga king, folded his legs crosswise, and sat down. |
nāgo kujjhitvā “konāmāyaṃ muṇḍako mayhaṃ vasanaṭṭhānaṃ pavisitvā nisinno”ti dhūpāyi, thero uttaritaraṃ dhūpāyi. |
The nāga, becoming angry, thought, "What shaveling is this, who has entered my dwelling place and is sitting?" and he sent forth smoke. The elder sent forth more smoke. |
nāgo, pajjali, theropi uttaritaraṃ pajjalitvā tassa tejaṃ pariyādiyi. |
The nāga blazed, and the elder also, blazing more, overcame his radiance. |
so “mahanto vatāyaṃ bhikkhū”ti therassa pādamūle nipatitvā, “bhante, tumhākaṃ saraṇaṃ gacchāmī”ti āha. |
He thought, "Oh, what a great monk this is!" and falling at the elder's feet, he said, "Venerable sir, I go to you for refuge." |
mayhaṃ saraṇagamanakiccaṃ natthi, dasabalassa saraṇaṃ gacchāti. |
"There is no need to go to me for refuge. Go to the Ten-Powered One for refuge." |
so “sādhū”ti saraṇagato hutvā tato paṭṭhāya na kañci viheṭheti, devampi sammā vassāpeti, sassāni sammā sampajjanti. |
He said, "Good," and having gone for refuge, from then on he did not harass anyone, and he made the deva rain properly, and the crops grew well. |
♦ kosambivāsino “ayyena kira sāgatena ambatitthakanāgo damito”ti sutvā satthu āgamanaṃ udikkhamānā dasabalassa mahāsakkāraṃ sajjayiṃsu. |
♦ The residents of Kosambī, hearing, "It is said that the Ambatitthaka nāga has been tamed by the venerable Sāgata," waiting for the Teacher's arrival, prepared a great honor for the Ten-Powered One. |
te dasabalassa mahāsakkāraṃ katvā chabbaggiyānaṃ vacanena sabbagehesu kāpotikaṃ pasannaṃ paṭiyādetvā punadivase sāgatattherassa piṇḍāya carantassa gehe gehe thokaṃ thokaṃ adaṃsu. |
They, having paid great honor to the Ten-Powered One, at the word of the group of six monks, prepared pigeon-colored liquor in all the houses and, on the next day, as the Elder Sāgata was going for alms, they gave a little in each house. |
thero apaññatte sikkhāpade manussehi yāciyamāno gehe gehe thokaṃ thokaṃ pivitvā avidūraṃ gantvāva anāhārikabhāvena satiṃ vissajjetvā saṅkāraṭṭhāne pati. |
The elder, as the training rule had not been laid down, being begged by the people, drank a little in each house and, not having gone far, due to lack of food, he lost his mindfulness and fell on a rubbish heap. |
♦ satthā katabhattakicco nikkhamanto taṃ disvā gāhāpetvā vihāraṃ gantvā vigarahitvā sikkhāpadaṃ paññāpesi. |
♦ The Teacher, after his meal, while leaving, saw him, had him carried to the monastery, rebuked him, and laid down the training rule. |
so punadivase satiṃ labhitvā attanā katakāraṇaṃ sutvā accayaṃ desetvā dasabalaṃ khamāpetvā uppannasaṃvego vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
He, on the next day, having regained his mindfulness and hearing what he had done, confessed his fault, begged forgiveness from the Ten-Powered One, and with spiritual urgency arisen, he developed insight and attained Arahantship. |
evaṃ vatthu vinaye samuṭṭhitaṃ. |
Thus the story originated in the Vinaya. |
taṃ tattha āgatanayeneva vitthārato veditabbaṃ. |
It should be known in detail in the way it is found there. |
aparabhāge pana satthā jetavane mahāvihāre nisīditvā paṭipāṭiyā there ṭhānantaresu ṭhapento sāgatattheraṃ tejodhātukusalānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in the Jetavana monastery and placing the elders in positions of rank in order, placed the Elder Sāgata in the foremost position among those skilled in the fire-element. |
♦ rādhattheravatthu |
♦ The Story of the Elder Rādha |
♦ 233. ekādasame paṭibhāneyyakānanti satthu dhammadesanāpaṭibhānassa paccayabhūtānaṃ paṭibhānajanakānaṃ bhikkhūnaṃ rādhatthero aggoti dasseti. |
♦ 233. In the eleventh, "of those who are a cause for inspired speech" shows that, of the monks who are a cause for the Teacher's inspired Dhamma teaching, who are generators of inspired speech, the Elder Rādha is the foremost. |
therassa hi diṭṭhisamudācārañca okappaniyasaddhañca āgamma dasabalassa navanavā dhammadesanā paṭibhāti. |
- For, because of the elder's display of views and his trusting faith, new and fresh Dhamma teachings would shine forth from the Ten-Powered One. |
tasmā thero paṭibhāneyyakānaṃ aggo nāma jāto. |
- Therefore, the elder became the foremost of those who are a cause for inspired speech. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā aparabhāge satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhāneyyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among those who are a cause for inspired speech, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ tathāgataṃ paricaritvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahanagare brāhmaṇakule paṭisandhiṃ gaṇhi, rādhamāṇavotissa nāmaṃ akaṃsu. |
He, for his whole life, having served the Tathāgata and wandering among gods and humans, in this Buddha-era, took conception in a brahmin family in the city of Rājagaha. They gave him the name Rādha-māṇava. |
♦ so mahallakakāle attano puttadārena abahumato “pabbajitvā kālaṃ vītināmessāmī”ti vihāraṃ gantvā there pabbajjaṃ yāci. |
♦ He, in his old age, being shown little respect by his own wife and children, thought, "I will go forth and pass my time," and going to the monastery, he asked the elders for the going-forth. |
“jiṇṇo mahallakabrāhmaṇo”ti na koci pabbājetuṃ icchi. |
Thinking, "He is an old, decrepit brahmin," no one wanted to ordain him. |
athekadivasaṃ brāhmaṇo satthu santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ nisīdi. |
Then one day, the brahmin went to the Teacher, and after making pleasantries, sat to one side. |
satthā tassa upanissayasampattiṃ disvā kathaṃ samuṭṭhāpetukāmo “kiṃ, brāhmaṇa, puttadārā taṃ paṭijaggantī”ti? |
The Teacher, seeing the perfection of his supporting conditions, wishing to start a conversation, asked, "Brahmin, do your wife and children look after you?" |
kuto, bho gotama, paṭijagganaṃ, mahallakoti maṃ bahi nīhariṃsu. |
"From where, friend Gotama, is there looking after? They have cast me out, saying, 'He is old.'" |
kiṃ pana te, brāhmaṇa, pabbajituṃ na vaṭṭatīti? |
"But is it not proper for you, brahmin, to go forth?" |
ko maṃ, bho gotama, pabbājessati, mahallakabhāvena maṃ na koci icchatīti. |
"Who, friend Gotama, will ordain me? Because of my old age, no one wants me." |
satthā sāriputtattherassa saññaṃ adāsi. |
The Teacher gave a sign to the Elder Sāriputta. |
thero satthu vacanaṃ sirasā sampaṭicchitvā rādhabrāhmaṇaṃ pabbājetvā cintesi — “satthā imaṃ brāhmaṇaṃ sādarena pabbajāpesi, na kho me etaṃ anādarena pariharituṃ vaṭṭatī”ti rādhattheraṃ ādāya gāmakāvāsaṃ agamāsi. |
The elder, accepting the Teacher's word with his head, ordained the brahmin Rādha and thought: "The Teacher has had this brahmin ordained with care. It is not proper for me to treat him with disrespect." He took the Elder Rādha and went to a village dwelling. |
tatrassa adhunā pabbajitattā kicchalābhissa thero attano pattaṃ āvāsaṃ deti, attano pattaṃ paṇītapiṇḍapātampi tasseva datvā sayaṃ piṇḍāya carati. |
There, because he had just gone forth and had difficulty getting alms, the elder gave him the dwelling he had received. He gave him also the fine alms-food he had received and went for alms himself. |
rādhatthero senāsanasappāyañca bhojanasappāyañca labhitvā sāriputtattherassa santike kammaṭṭhānaṃ gahetvā nacirasseva arahattaṃ pāpuṇi. |
The Elder Rādha, having obtained a suitable lodging and suitable food, received a meditation subject from the Elder Sāriputta and, not long after, attained Arahantship. |
♦ atha naṃ thero gahetvā dasabalaṃ passituṃ āgato. |
♦ Then the elder took him and went to see the Ten-Powered One. |
satthā jānantova pucchi — “yo te mayā, sāriputta, nissitako dinno, kīdisaṃ tassa, na ukkaṇṭhatī”ti? |
The Teacher, though knowing, asked: "The dependent I gave you, Sāriputta, how is he? Is he not discontented?" |
bhante, sāsane abhiramitabhikkhu nāma evarūpo bhaveyyāti. |
"Venerable sir, a monk who delights in the dispensation should be like this." |
athāyasmato sāriputtassa “sāriputtatthero kataññū katavedī”ti saṅghamajjhe kathā udapādi. |
Then, in the midst of the Sangha, a discussion arose: "The Elder Sāriputta is grateful and recognizes what has been done." |
taṃ sutvā satthā bhikkhū āmantesi — “anacchariyaṃ, bhikkhave, sāriputtassa idāni kataññūkataveditā, so atīte ahetukapaṭisandhiyaṃ nibbattopi kataññūkatavedīyeva ahosī”ti. |
Hearing that, the Teacher addressed the monks: "It is not wonderful, monks, that Sāriputta is grateful and recognizes what has been done now. In the past, even when born with a conception without cause, he was grateful and recognized what had been done." |
katarasmiṃ kāle bhagavāti? |
"At what time, Blessed One?" |
♦ atīte, bhikkhave, pabbatapādamhi pañcasatamattā vaḍḍhakipurisā mahāaraññaṃ pavisitvā dabbasambhāre chinditvā mahāuḷumpaṃ bandhitvā nadiyā otārenti. |
♦ In the past, monks, at the foot of a mountain, about five hundred carpenters entered a great forest, cut building materials, tied a great raft, and were floating it down a river. |
atheko hatthināgo ekasmiṃ visamaṭṭhāne soṇḍāya sākhaṃ gaṇhanto sākhābhaṅgavegaṃ sandhāretuṃ asakkonto tikhiṇakhāṇuke pādena avatthāsi, pādo viddho, dukkhavedanā vattanti. |
Then a royal elephant, in a certain rough place, while taking a branch with its trunk, being unable to withstand the force of the breaking branch, stood on a sharp stump with its foot. The foot was pierced, and a painful feeling arose. |
so gamanaṃ abhinīharituṃ asakkonto tattheva nipajji. |
Being unable to continue its journey, it lay down right there. |
so katipāhaccayena te vaḍḍhakī attano samīpena gacchante disvā “ime nissāyāhaṃ jīvitaṃ labhissāmī”ti tesaṃ anupadaṃ agamāsi. |
After a few days, it saw those carpenters going near it and, thinking, "Relying on these, I will get my life," it followed their tracks. |
te nivattitvā hatthiṃ disvā bhītā palāyanti. |
They, turning and seeing the elephant, were afraid and fled. |
so tesaṃ palāyanabhāvaṃ ñatvā aṭṭhāsi, puna ṭhitakāle anubandhi. |
It, knowing that they were fleeing, stood still. When they stood still again, it followed. |
♦ vaḍḍhakijeṭṭhako cintesi — “ayaṃ hatthi amhesu tiṭṭhantesu anubandhati, palāyantesu tiṭṭhati, bhavissati tattha kāraṇan”ti. |
♦ The chief carpenter thought: "This elephant follows when we stand, and stands when we flee. There must be a reason for it." |
sabbe taṃ taṃ rukkhaṃ āruyha tassa āgamanaṃ paṭimānentā nisīdiṃsu. |
All of them climbed this and that tree and sat, waiting for its arrival. |
so tesaṃ santikaṃ āgantvā attano pādaṃ dassento parivattetvā nipajji. |
It came to them and, showing its foot, it turned over and lay down. |
tadā vaḍḍhakīnaṃ saññā udapādi — “gilānabhāvena, bho, esa āgacchati, na aññena kāraṇenā”ti tassa santikaṃ gantvā pāde paviṭṭhakhāṇukaṃ disvā “iminā kāraṇena esa āgato”ti tikhiṇavāsiyā khāṇukakoṭiyaṃ odhiṃ datvā daḷhāya rajjuyā bandhitvā kaḍḍhitvā nīhariṃsu. |
Then a realization arose in the carpenters: "Friend, it has come because of illness, not for any other reason." They went to it, saw the stump that had entered its foot, and thought, "It is for this reason that it has come." They made a mark on the end of the stump with a sharp adze, tied it with a strong rope, pulled, and removed it. |
athassa vaṇamukhaṃ pīḷetvā pubbalohitaṃ nīharitvā kasāvodakena dhovitvā attano jānanabhesajjaṃ makkhetvā nacirasseva phāsukaṃ akaṃsu. |
Then they squeezed the mouth of the wound, removed the pus and blood, washed it with an astringent solution, applied the medicine they knew, and not long after, they made it well. |
♦ hatthināgo gilānā vuṭṭhito cintesi — “ime mayhaṃ bahupakārā, ime mayā nissāya jīvitaṃ laddhaṃ, mayā imesaṃ kataññunā katavedinā bhavituṃ vaṭṭatī”ti attano vasanaṭṭhānaṃ gantvā setaṃ gandhahatthipotakaṃ ānesi. |
♦ The royal elephant, having recovered from its illness, thought: "These have been of great help to me. I have received my life by relying on these. It is proper for me to be grateful and to recognize what has been done." It went to its own dwelling place and brought a white, fragrant elephant calf. |
vaḍḍhakino hatthipotakaṃ disvā “amhākaṃ hatthī puttampi gahetvā āgato”ti ativiya tuṭṭhacittā ahesuṃ. |
The carpenters, seeing the elephant calf, thought, "Our elephant has come, bringing its child," and they were extremely pleased in their hearts. |
hatthināgo cintesi — “mayi tiṭṭhante ‘kiṃ nu kho ayaṃ āgato’ti mama āgatakāraṇaṃ na jānissantī”ti ṭhitaṭṭhānato pakkāmi. |
The royal elephant thought: "If I stay, they will not know the reason for my coming, 'Why has he come?'" and it departed from the place where it stood. |
hatthipotako pitu pacchato pacchato anupāyāsi. |
The elephant calf followed behind its father. |
hatthināgo tassa āgatabhāvaṃ ñatvā nivattanatthāya saddasaññaṃ adāsi. |
The royal elephant, knowing that it had come, gave a vocal signal for it to turn back. |
so pitu kathaṃ sutvā nivattitvā vaḍḍhakīnaṃ santikaṃ gato. |
It, hearing its father's word, turned back and went to the carpenters. |
vaḍḍhakino “imaṃ hatthipotakaṃ amhākaṃ dātuṃ āgato bhavissati eso”ti ñatvā “amhākaṃ santike tayā kattabbakiccaṃ natthi, pitu santikaṃyeva gacchā”ti pahiṇiṃsu. |
The carpenters, knowing, "He must have come to give this elephant calf to us," said, "You have no business with us. Go back to your father," and sent it. |
hatthināgo yāvatatiyaṃ attano santikaṃ āgatampi puna vaḍḍhakīnaṃyeva samīpaṃ pesesi. |
The royal elephant, even when it came to him up to the third time, sent it back to the carpenters. |
tato paṭṭhāya vaḍḍhakino hatthipotakaṃ attano santike katvā paṭijagganti. |
From then on, the carpenters kept the elephant calf with them and looked after it. |
bhojanakāle ekekaṃ bhattapiṇḍaṃ denti, bhattaṃ tassa yāvadatthaṃ ahosi. |
At mealtime, they would give it a ball of food each, and the food was sufficient for it. |
so vaḍḍhakīhi antogahane koṭṭitaṃ dabbasambhāraṃ āharitvā aṅgaṇaṭṭhāne rāsiṃ karoti. |
It would bring the building materials that had been cut by the carpenters in the inner forest and make a heap in the open space. |
eteneva niyāmena aññampi upakārakammaṃ karoti. |
In this same way, it would do other helpful work. |
♦ satthā imaṃ kāraṇaṃ āharitvā pubbepi sāriputtassa kataññūkatavedibhāvaṃ dīpeti. |
♦ The Teacher, bringing up this reason, showed Sāriputta's quality of being grateful and recognizing what had been done in the past as well. |
sāriputtatthero hi tadā mahāhatthī ahosi, aṭṭhuppattiyaṃ āgato ossaṭṭhavīriyo bhikkhu hatthipotako ahosi. |
For the Elder Sāriputta was then the great elephant, and the monk of dissipated energy who came up in the story was the elephant calf. |
saṃyuttanikāyaṃ pana patvā sakalaṃ rādhasaṃyuttaṃ, dhammapade ca — |
And having reached the Rādha-saṃyutta in the Saṃyutta Nikāya, and in the Dhammapada, this verse— |
♦ “nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ. |
♦ “As one who reveals treasures, him I would follow, the seer of faults, |
♦ niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje. |
♦ the wise one who reproves; one should associate with such a sage. |
♦ tādisaṃ bhajamānassa, seyyo hoti na pāpiyo”ti. |
♦ For one who associates with such a one, it is better, not worse.” |
— |
— |
♦ gāthā therassa dhammadesanā nāma. |
♦ is the elder's Dhamma teaching. |
aparabhāge pana satthā paṭipāṭiyā there ṭhānantaresu ṭhapento rādhattheraṃ paṭibhāneyyakānaṃ aggaṭṭhāne ṭhapesīti. |
But later, the Teacher, placing the elders in positions of rank in order, placed the Elder Rādha in the foremost position among those who are a cause for inspired speech. |
♦ mogharājattheravatthu |
♦ The Story of the Elder Mogharāja |
♦ 234. dvādasame lūkhacīvaradharānanti lūkhacīvaraṃ dhārentānaṃ mogharājā aggoti dasseti. |
♦ 234. In the twelfth, "of the wearers of coarse robes" shows that, of those who wear coarse robes, Mogharāja is the foremost. |
ayaṃ hi thero satthalūkhaṃ suttalūkhaṃ rajanalūkhanti tividhenapi lūkhena samannāgataṃ paṃsukūlaṃ dhāresi. |
This elder, it is said, wore a refuse-rag that was coarse in three ways: coarse in the cloth, coarse in the thread, and coarse in the dye. |
tasmā lūkhacīvaradharānaṃ aggo nāma jāto. |
Therefore he became the foremost of the wearers of coarse robes. |
♦ tassa pañhakamme ayamanupubbikathā — ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā nibbatti, tato aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning him, in the set of questions, this is the sequential story: This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain monk in the foremost position among the wearers of coarse robes, performed a meritorious deed, and aspired for that position. |
so yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapadasabalassa nibbattito puretarameva kaṭṭhavāhananagare amaccagehe paṭisandhiṃ gaṇhi. |
He, for his whole life, having performed wholesome deeds and wandering among gods and humans, even before the birth of the Ten-Powered Kassapa, took conception in a minister's family in the city of Kaṭṭhavāhana. |
aparabhāge vayappatto kaṭṭhavāhanarājānaṃ upaṭṭhahanto amaccaṭṭhānaṃ labhi. |
At a later time, having come of age and while attending on the king of Kaṭṭhavāhana, he obtained the position of minister. |
♦ tasmiṃ kāle kassapadasabalo loke uppajji. |
♦ At that time, the Ten-Powered Kassapa arose in the world. |
kaṭṭhavāhanarājā “buddho kira loke uppanno”ti sutvā taṃ pakkosāpetvā āha — “tāta, buddho kira loke uppanno, imaṃ paccantanagaraṃ ekappahāreneva ubhohi amhehi tucchaṃ kātuṃ na sakkā, tvaṃ tāva majjhimadesaṃ gantvā buddhassa uppannabhāvaṃ ñatvā dasabalaṃ imaṃ nagaraṃ ānehī”ti purisasahassena saddhiṃ pesesi. |
The king of Kaṭṭhavāhana, hearing, "It is said that a Buddha has arisen in the world," had him summoned and said: "Son, it is said that a Buddha has arisen in the world. It is not possible for both of us to leave this border city at once. You go first to the middle country and, having learned of the Buddha's arising, bring the Ten-Powered One to this city," and he sent him with a thousand men. |
so anupubbena satthu santikaṃ gantvā dhammakathaṃ sutvā paṭiladdhasaddho tattheva pabbajitvā vīsati vassasahassāni samaṇadhammaṃ akāsi. |
He, in due course, went to the Teacher and, having heard the Dhamma talk and gained faith, he went forth right there and practiced the ascetic's duties for twenty thousand years. |
tena saddhiṃ gatapurisā pana sabbepi nivattitvā puna rañño santikaṃ āgatā. |
But the men who went with him all returned and came back to the king. |
♦ ayaṃ thero paripuṇṇasīlo kālaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ dasabalassa nibbattito puretarameva sāvatthiyaṃ brāhmaṇakule paṭisandhiṃ gaṇhi, mogharājamāṇavotissa nāmaṃ akaṃsu. |
♦ This elder, of perfect virtue, passed away and, for one Buddha-interval, wandering among gods and humans, even before the birth of our Ten-Powered One, was born into a brahmin family in Sāvatthī. They gave him the name Mogharāja-māṇava. |
kaṭṭhavāhanarājāpi kassapassa bhagavato adhikārakammaṃ katvā ekaṃ buddhantaraṃ saparivāro devamanussesu saṃsaritvā amhākaṃ dasabalassa nibbattito puretarameva sāvatthiyaṃ purohitagehe paṭisandhiṃ gaṇhi, bāvarimāṇavotissa nāmaṃ akaṃsu. |
And the king of Kaṭṭhavāhana, having performed a meritorious deed for the Blessed Kassapa, for one Buddha-interval, with his retinue, wandering among gods and humans, even before the birth of our Ten-Powered One, took conception in a royal chaplain's house in Sāvatthī. They gave him the name Bāvari-māṇava. |
so aparena samayena tayo vede uggaṇhitvā soḷasannaṃ māṇavakasahassānaṃ sippaṃ vācento carati. |
He, at a later time, learned the three Vedas and wandered about, teaching the art to sixteen thousand young men. |
athassa pasenadikosalarañño kāle pitu accayena purohitaṭṭhānaṃ adaṃsu. |
Then, at the time of King Pasenadi of Kosala, after his father's death, they gave him the position of royal chaplain. |
tadā ayampi mogharājamāṇavo bāvaribrāhmaṇassa santike sippaṃ gaṇhāti. |
At that time, this Mogharāja-māṇava was also learning the art from the brahmin Bāvari. |
♦ athekadivasaṃ bāvaribrāhmaṇo rahogato attano sippe sāraṃ olokento samparāyikaṃ sāraṃ adisvā “ekaṃ pabbajjaṃ pabbajitvā samparāyikaṃ gavesessāmī”ti kosalarājānaṃ upasaṅkamitvā attano pabbajjaṃ anujānāpesi. |
♦ Then one day, the brahmin Bāvari, in seclusion, looking for the essence in his own art, did not see any essence pertaining to the next world and thought, "I will go forth as an ascetic and seek what pertains to the next world." He approached the king of Kosala and got his permission for his going-forth. |
so tena anuññāto soḷasahi māṇavakasahassehi parivuto pabbajjatthāya nikkhami. |
He, being permitted by him, set out for the going-forth, surrounded by sixteen thousand young men. |
kosalarājāpi tena saddhiṃyeva ekaṃ amaccaṃ kahāpaṇasahassaṃ datvā pesesi — “yasmiṃ ṭhāne ācariyo pabbajati, tatrassa vasanaṭṭhānaṃ gahetvā dethā”ti. |
The king of Kosala also sent one minister with him, giving him a thousand kahāpaṇas, saying: "In the place where the teacher goes forth, take a dwelling place for him and give it." |
bāvaribrāhmaṇo phāsukaṭṭhānaṃ olokento majjhimadesato paṭikkamma assakarañño ca muḷhakarañño ca sīmantare godhāvaritīre attano vasanaṭṭhānaṃ kāresi. |
The brahmin Bāvari, looking for a comfortable place, went back from the middle country and, on the border between the kingdoms of Assaka and Muḷhaka, on the bank of the Godhāvarī, he made his dwelling place. |
♦ atheko puriso jaṭilānaṃ dassanāya gato tesaṃ santake bhūmiṭṭhāne tehi anuññāto attano vasanaṭṭhānaṃ akāsi. |
♦ Then a certain man, having gone to see the matted-hair ascetics, in a plot of land belonging to them and with their permission, made his own dwelling place. |
tena kataṃ disvā aparaṃ kulasataṃ gehasataṃ kāresi. |
Seeing what he had done, another hundred families made a hundred houses. |
te sabbepi sannipatitvā “mayaṃ ayyānaṃ santake bhūmibhāge vasāma, mudhā vasituṃ na kāraṇaṃ, sukhavāsaṃ vo dassāmā”ti ekeko ekekaṃ kahāpaṇaṃ bāvaribrāhmaṇassa vasanaṭṭhāne ṭhapesi. |
All of them gathered and said, "We are living on a plot of land belonging to the sirs. It is not right to live for free. We will give you a comfortable living," and each one placed one kahāpaṇa at the dwelling place of the brahmin Bāvari. |
sabbehipi ābhatakahāpaṇā satasahassamattā ahesuṃ. |
The kahāpaṇas brought by all of them were about a hundred thousand. |
bāvaribrāhmaṇo “kimatthaṃ ete ābhatā”ti āha. |
The brahmin Bāvari asked, "For what purpose have these been brought?" |
sukhavāsadānatthāya, bhanteti. |
"To give a comfortable living, venerable sir." |
sacāhaṃ hiraññasuvaṇṇena atthiko assaṃ, ahaṃ mahantaṃ dhanarāsiṃ pahāya na pabbajeyyaṃ. |
"If I had been in need of gold and silver, I would not have gone forth, having abandoned a great mass of wealth. |
tumhākaṃ kahāpaṇe gaṇhitvā gacchathāti. |
Take your kahāpaṇas and go." |
amhehi ayyassa pariccattaṃ na puna gaṇhāma, anusaṃvaccharaṃ pana eteneva niyāmena āharissāma, ime gahetvā ayyo dānaṃ detūti. |
"What has been given up by us for the sir, we do not take back. But every year, we will bring in this same way. Let the sir take these and give a donation." |
brāhmaṇo adhivāsetvā kapaṇaddhikavaṇibbakayācakānaṃ dānamukhe niyyātesi. |
The brahmin consented and handed them over to the alms-hall for the poor, the needy, the merchants, and the beggars. |
tassa aparāparaṃ dāyakabhāvo sakalajambudīpe paññāyittha. |
His role as a donor, from then on, became well-known throughout all of Jambudīpa. |
♦ tato kāliṅgaraṭṭhe dunniviṭṭhe nāma gāme jūjakabrāhmaṇassa vaṃse jātabrāhmaṇassa brāhmaṇī uṭṭhāya samuṭṭhāya brāhmaṇaṃ codeti — “bāvarī, kira dānaṃ deti, gantvā tato hiraññasuvaṇṇaṃ āharā”ti. |
♦ Then, in the Kāliṅga country, in a village named Dunniviṭṭha, the wife of a brahmin born in the family of the brahmin Jūjaka, getting up and getting up, would urge the brahmin: "It is said that Bāvarī is giving a donation. Go and bring gold and silver from there." |
so tāya codiyamāno saṇṭhātuṃ asakkonto bāvarissa santikaṃ gacchamāno bāvarimhi dānaṃ datvā paṇṇasālaṃ pavisitvā nipajjitvā dānaṃ anussaramāne gato. |
He, being urged by her and unable to stand it, while going to Bāvari, went when Bāvari had given the donation, entered the leaf-hut, lay down, and was recollecting the donation. |
gantvā ca “dānaṃ me, brāhmaṇa, dehi, dānaṃ me, brāhmaṇa, dehī”ti āha. |
And having gone, he said, "Give me a gift, brahmin; give me a gift, brahmin." |
akāle tvaṃ, brāhmaṇa, āgato, sampattayācakānaṃ me dinnaṃ, idāni kahāpaṇaṃ natthīti. |
"You have come at the wrong time, brahmin. I have given to the beggars who have arrived. Now there is no kahāpaṇa." |
na mayhaṃ, brāhmaṇa, bahūhi kahāpaṇehi attho, tava ettakaṃ dānaṃ dadantassa na sakkā kahāpaṇehi vinā bhavituṃ, mayhaṃ pañca kahāpaṇasatāni dehīti. |
"I have no need for many kahāpaṇas, brahmin. For you who are giving such a donation, it is not possible to be without kahāpaṇas. Give me five hundred kahāpaṇas." |
brāhmaṇa, pañcapi satāni natthi, puna dānakāle sampatte labhissasīti. |
"Brahmin, there are not even five hundred. You will get them when the next donation time comes." |
kiṃ panāhaṃ tava dānakāle āgamissāmīti? |
"And will I come at your donation time?" |
bāvaribrāhmaṇassa paṇṇasāladvāre vālukaṃ thūpaṃ katvā samantato rattavaṇṇāni pupphāni vikiritvā mantaṃ jappento viya oṭṭhe cāletvā cāletvā “muddhā phalatu sattadhā”ti vadati. |
At the door of the brahmin Bāvari's leaf-hut, he made a stupa of sand, scattered red-colored flowers all around, and as if chanting a mantra, he moved his lips again and again and said, "May your head split into seven pieces." |
♦ bāvaribrāhmaṇo cintesi — “ayaṃ mahātapo tapacāraṃ gaṇhitvā caraṇabrāhmaṇako mayhaṃ sattadivasamatthake ‘sattadhā muddhā phālatū’ti vadati, mayhañca imassa dātabbāni pañca kahāpaṇasatāni natthi, ekaṃsena maṃ esa ghātessatī”ti. |
♦ The brahmin Bāvari thought: "This one of great ascetic power, having taken up an ascetic practice, this wandering brahmin says to me, 'At the end of seven days from now, may your head split into seven.' And I do not have the five hundred kahāpaṇas to be given to him. He will certainly kill me." |
evaṃ tasmiṃ sokasallasamappite nipanne rattibhāgasamanantare anantarattabhāve bāvarissa mātā devatā hutvā nibbatti. |
Thus, as he was lying down, overcome by sorrow and grief, just after the night had passed, in the immediately preceding existence, Bāvari's mother had been reborn as a deity. |
sā puttassa sokasallasamappitabhāvaṃ disvā āgantvā āha — “tāta, esa muddhaṃ vā muddhaphālanaṃ vā na jānāti, tvampi loke buddhānaṃ uppannabhāvaṃ na jānāsi. |
She, seeing her son overcome by sorrow and grief, came and said: "Son, he knows neither the head nor the splitting of the head. And you do not know of the arising of the Buddhas in the world. |
sace te saṃsayo atthi, satthu santikaṃ gantvā puccha, so te etaṃ kāraṇaṃ kathessatī”ti. |
If you have any doubt, go to the Teacher and ask. He will explain this matter to you." |
brāhmaṇo devatāya kathaṃ sutakālato paṭṭhāya assāsaṃ labhitvā punadivase uṭṭhite aruṇe sabbeva antevāsike pakkositvā, “tātā, buddho kira loke uppanno, tumhe sīghaṃ gantvā ‘buddho vā no vā’ti ñatvā āgantvā mayhaṃ ārocetha, ahaṃ satthu santikaṃ gamissāmi. |
The brahmin, from the time he heard the deity's word, received solace and, on the next day, when the dawn had arisen, he summoned all his disciples and said, "Sons, it is said that a Buddha has arisen in the world. You go quickly and, having learned 'whether he is a Buddha or not,' come back and inform me. I will go to the Teacher. |
apica kho pana mayhaṃ mahallakabhāvena jīvitantarāyo dujjāno, tumhe tassa santikaṃ gantvā iminā ca iminā ca niyāmena pañhe pucchathā”ti muddhaphālanapañhaṃ nāma abhisaṅkharitvā adāsi. |
But because of my old age, the danger to my life is unknown. You go to him and, in this and that way, ask questions," and he composed and gave them the so-called head-splitting question. |
♦ tato cintesi — “sabbe ime māṇavā paṇḍitā, satthu dhammakathaṃ sutvā attano kicce matthakaṃ patte puna mayhaṃ santikaṃ āgaccheyyuṃ vā no vā”ti. |
♦ Then he thought: "All these young men are wise. Having heard the Teacher's Dhamma talk, and with their own task at its culmination, they might come back to me, or they might not." |
atha attano bhāgineyyassa ajitamāṇavassa nāma saññaṃ adāsi — “tvaṃ pana ekanteneva mama santikaṃ āgantuṃ arahasi, tayā paṭiladdhaguṇaṃ āgantvā mayhaṃ katheyyāsī”ti. |
Then he gave a sign to his nephew, the young man Ajita: "But you must certainly come to me. Having come, you should tell me the quality you have obtained." |
atha te soḷasasahassajaṭilā ajitamāṇavaṃ jeṭṭhakaṃ katvā soḷasahi jeṭṭhantevāsikehi saddhiṃ “satthāraṃ pañhaṃ pucchissāmā”ti cārikaṃ carantā gatagataṭṭhāne, “ayyā, kahaṃ gacchatha, kahaṃ gacchathā”ti pucchitā “dasabalassa santikaṃ pañhaṃ pucchituṃ gacchāmā”ti koṭito paṭṭhāya parisaṃ saṃkaḍḍhantā anekayojanasataṃ maggaṃ gatā. |
Then those sixteen thousand matted-hair ascetics, with the young man Ajita as their leader, and with sixteen chief disciples, thinking, "We will ask the Teacher a question," wandered on their tour and, wherever they went, being asked, "Sirs, where are you going, where are you going?" they would say, "We are going to ask the Ten-Powered One a question." Gathering a retinue starting from the end, they went a distance of many hundreds of yojanas. |
satthā “tesaṃ āgamanadivase aññassa okāso na bhavissati, idaṃ imissā parisāya anucchavikaṭṭhānan”ti gantvā pāsāṇacetiye piṭṭhipāsāṇe nisīdi. |
The Teacher, thinking, "On the day of their arrival, there will be no opportunity for another. This is a suitable place for this assembly," went and sat on the Piṭṭhipāsāṇa rock at the Pāsāṇa cetiya. |
so ajitamāṇavopi sapariso taṃ piṭṭhipāsāṇaṃ āruyha satthu sarīrasampattiṃ disvā “ayaṃ puriso imasmiṃ loke vivaṭacchado buddho bhavissatī”ti attano ācariyena pahite pañhe manasā pucchantova gato. |
That Ajita-māṇava also, with his retinue, climbed that Piṭṭhipāsāṇa and, seeing the perfection of the Teacher's body, thought, "This person will be a Buddha with the veil lifted in this world," and he went, asking in his mind the questions sent by his teacher. |
♦ taṃdivasaṃ tasmiṃ ṭhāne sampattaparisā dvādasayojanikā ahosi. |
♦ On that day, the assembly gathered in that place was twelve yojanas wide. |
tesaṃ soḷasannaṃ antevāsikānaṃ antare mogharājamāṇavo “ahaṃ sabbehi paṇḍitataro”ti mānatthaddho, tassa etadahosi — “ayaṃ ajitamāṇavo sabbesaṃ jeṭṭhako, etassa paṭhamataraṃ mama pañhaṃ pucchituṃ na yuttan”ti . |
Among those sixteen disciples, the young man Mogharāja was proud, thinking, "I am wiser than all." It occurred to him: "This Ajita-māṇava is the eldest of all. It is not right for me to ask a question before him." |
tassa lajjāyanto paṭhamataraṃ pañhaṃ apucchitvā tena pucchite dutiyo hutvā satthāraṃ pañhaṃ pucchi. |
He, being shy, not asking a question first, after he had asked, became the second to ask the Teacher a question. |
satthā “mānatthaddho mogharājamāṇavā, na tāvassa ñāṇaṃ paripākaṃ gacchati, assa mānaṃ nivārituṃ vaṭṭatī”ti cintetvā āha — “tiṭṭha tvaṃ, mogharāja, aññe tāva pañhe pucchantū”ti. |
The Teacher thought, "The young man Mogharāja is proud. His knowledge is not yet mature. His pride should be checked," and he said: "Wait, Mogharāja. Let others ask questions for now." |
so satthu santikā apasādaṃ labhitvā cintesi — “ahaṃ ettakaṃ kālaṃ mayā paṇḍitataro nāma natthīti vicarāmi, buddhā ca nāma ajānitvā na kathenti. |
He, receiving a rebuff from the Teacher, thought: "For so long, I have wandered, thinking, 'There is no one wiser than I.' And Buddhas do not speak without knowing. |
satthārā mama pucchāya doso diṭṭho bhavissatī”ti tuṇhī ahosi. |
The Teacher must have seen a fault in my question," and he became silent. |
so aṭṭhahi janehi paṭipāṭiyā pañhe pucchite adhivāsetuṃ asakkonto navamo hutvā puna uṭṭhāsi. |
When eight people in succession had asked questions, being unable to restrain himself, he got up again as the ninth. |
punapi naṃ satthā apasādesi. |
Again the Teacher rebuffed him. |
♦ so punapi tuṇhī hutvā “saṅghanavako dāni bhavituṃ na sakkhissāmī”ti pañcadasamo hutvā pañhaṃ pucchi. |
♦ He again became silent and, thinking, "I cannot now be the last of the group," he asked a question as the fifteenth. |
atha satthā ñāṇassa paripākabhāvaṃ ñatvā pañhaṃ kathesi. |
Then the Teacher, knowing that his knowledge had matured, explained the question. |
so desanāpariyosāne attano parivārena jaṭilasahassena saddhiṃ arahattaṃ pāpuṇi. |
At the end of the discourse, he, with his retinue of a thousand matted-hair ascetics, attained Arahantship. |
imināva niyāmena sesānipi pannarasa jaṭilasahassāni arahattaṃ pāpuṇiṃsu. |
In this same way, the other fifteen thousand matted-hair ascetics also attained Arahantship. |
sabbepi iddhimayapattacīvaradharā ehibhikkhūva ahesuṃ. |
All of them, with magical bowls and robes, became "ehi-bhikkhus." |
sesajanā pana na kathiyanti. |
But the other people are not told of. |
ayaṃ mogharājatthero tato paṭṭhāya tīhi lūkhehi samannāgataṃ cīvaraṃ dhāreti. |
This Elder Mogharāja, from then on, wore a robe endowed with the three kinds of coarseness. |
evaṃ pārāyane vatthu samuṭṭhitaṃ. |
Thus the story originated in the Pārāyana. |
satthā pana aparabhāge jetavane nisinno there paṭipāṭiyā ṭhānantaresu ṭhapento mogharājattheraṃ imasmiṃ sāsane lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapento “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ lūkhacīvaradharānaṃ yadidaṃ mogharājā”ti āha. |
But the Teacher, later, seated in Jetavana and placing the elders in positions of rank in order, when placing the Elder Mogharāja in the foremost position among the wearers of coarse robes, said, "Foremost, monks, among my disciples, the monks who are wearers of coarse robes, is this Mogharāja." |
♦ catutthavaggavaṇṇanā. |
♦ Commentary on the Fourth Chapter. |
♦ ekacattālīsasuttamattāya therapāḷiyā vaṇṇanā niṭṭhitā. |
♦ The commentary on the forty-one suttas of the Elders' Pāḷi is finished. |
♦ (14) 5. pañcamaetadaggavaggo |
♦ (14) 5. The Fifth Chapter on the Foremost |
♦ mahāpajāpatigotamītherīvatthu |
♦ The Story of the Elder Nun Mahāpajāpatī Gotamī |
♦ 235. theripāḷiyā paṭhame yadidaṃ mahāpajāpatigotamīti mahāpajāpatigotamī therī rattaññūnaṃ aggāti dasseti. |
♦ 235. In the first of the Therī-pāḷi, "this Mahāpajāpatī Gotamī" shows that the elder nun Mahāpajāpatī Gotamī is the foremost among those of long standing. |
♦ tassā pañhakamme pana ayamanupubbikathā — ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparena samayena satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ rattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ Concerning her, in the set of questions, this is the sequential story: This one, it is said, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma discourse, saw the Teacher place a certain nun in the foremost position among those of long standing, performed a meritorious deed, and aspired for that position. |
sā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto devaloke nibbattitvā pana ekasmiṃ buddhantare devalokato cavitvā bārāṇasiyaṃ pañcannaṃ dāsisatānaṃ jeṭṭhakadāsī hutvā nibbatti. |
She, for her whole life, having given donations and kept the precepts, passing away from there, was reborn in the deva world. But in one Buddha-interval, passing away from the deva world, she was born as the chief of five hundred female slaves in Bārāṇasī. |
atha vassūpanāyikasamaye pañca paccekabuddhā nandamūlakapabbhārato isipatane otaritvā nagare piṇḍāya caritvā isipatanameva gantvā “vassūpanāyikakuṭiyā atthāya hatthakammaṃ yācissāmā”ti cintesuṃ. |
Then, at the time of the rains retreat, five solitary Buddhas descended from the Nandamūlaka slope to Isipatana and, having wandered for alms in the city, returned to Isipatana and thought, "We will ask for manual labor for a rains-retreat hut." |
kasmā? vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena chadanena channe sadvārabaddhe senāsane upagantabbaṃ. |
Why? For one who is entering the rains retreat, even if he has undertaken the Nāḷaka practice, must enter the rains in a lodging with a roof of one of the five kinds of roofing, with a secured door. |
vuttañhetaṃ “na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ, yo upagaccheyya, āpatti dukkaṭassā”ti . |
This has been said: "Monks, one should not enter the rains without a lodging. Whoever should enter, commits an offense of wrong-doing." |
tasmā vassakāle upakaṭṭhe sace senāsanaṃ labhati, iccetaṃ kusalaṃ. |
Therefore, at the time of the rains, if one gets a lodging, that is good. |
no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. |
If one does not get one, it should be made even by seeking manual labor. |
hatthakammaṃ alabhantena sāmampi kātabbaṃ, na tveva asenāsanikena vassaṃ upagantabbaṃ. |
Not getting manual labor, it should be made by oneself, but one should not enter the rains without a lodging. |
ayamanudhammatā. tasmā te paccekabuddhā “hatthakammaṃ yācissāmā”ti cīvaraṃ pārupitvā sāyanhasamaye nagaraṃ pavisitvā seṭṭhissa gharadvāre aṭṭhaṃsu. |
This is the proper way. Therefore, those solitary Buddhas, thinking, "We will ask for manual labor," wrapped themselves in their robes and, in the evening, entered the city and stood at the door of the merchant's house. |
jeṭṭhakadāsī kuṭaṃ gahetvā udakatitthaṃ gacchantī paccekabuddhe nagaraṃ pavisante addasa. |
The chief slave-woman, taking a pot and going to the water-ghat, saw the solitary Buddhas entering the city. |
seṭṭhi tesaṃ āgatakāraṇaṃ sutvā “amhākaṃ okāso natthi, gacchantū”ti āha. |
The merchant, hearing the reason for their coming, said, "We have no opportunity. Let them go." |
♦ atha te nagarā nikkhante jeṭṭhakadāsī kuṭaṃ gahetvā pavisantī disvā kuṭaṃ otāretvā vanditvā onamitvā mukhaṃ ukkhipitvā, “ayyā, nagaraṃ paviṭṭhamattāva nikkhantā, kiṃ nu kho”ti pucchi. |
♦ Then, as they were leaving the city, the chief slave-woman, entering with her pot, saw them, put down her pot, paid homage, bowed down, lifted her face, and asked, "Sirs, you have just entered the city and are already leaving. What is it?" |
vassūpanāyikakuṭiyā hatthakammaṃ yācituṃ āgatamhāti. |
"We came to ask for manual labor for a rains-retreat hut." |
laddhaṃ, bhanteti? |
"Did you get it, venerable sirs?" |
na laddhaṃ upāsiketi. |
"We did not get it, laywoman." |
kiṃ panesā kuṭi issareheva kātabbā, udāhu duggatehipi sakkā kātunti? |
"But must this hut be made by the rich, or can it be made by the poor as well?" |
yena kenaci sakkā kātunti. |
"It can be made by anyone." |
sādhu, bhante, mayaṃ karissāma, sve mayhaṃ bhikkhaṃ gaṇhathāti nimantetvā puna kuṭaṃ gahetvā āgamanatitthamagge ṭhatvā āgatāgatā avasesadāsiyo “ettheva hothā”ti vatvā sabbāsaṃ āgatakāle āha — “ammā, kiṃ niccameva parassa dāsikammaṃ karissatha, udāhu dāsibhāvato muccituṃ icchathā”ti. |
"Good, venerable sirs, we will make it. Accept my alms for tomorrow." Having invited them, she again took her pot and, standing on the path from the ghat, she said to the other slave-women who came, "Stay right here," and when all had come, she said: "Mothers, will you always do the work of a slave for another, or do you wish to be freed from the state of slavery?" |
ajjeva muccituṃ icchāma, ayyeti. |
"We wish to be freed this very day, lady." |
yadi evaṃ, mayā paccekabuddhā hatthakammaṃ alabhantā svātanāya nimantitā, tumhākaṃ sāmikehi ekadivasaṃ hatthakammaṃ dāpethāti. |
"If so, I, finding the solitary Buddhas not getting manual labor, have invited them for tomorrow's meal. Have your masters give one day's manual labor." |
tā “sādhū”ti sampaṭicchitvā sāyaṃ aṭavito āgatakāle sāmikānaṃ ārocesuṃ. |
They said, "Good," and consenting, in the evening, when they returned from the forest, they told their masters. |
te “sādhū”ti jeṭṭhakadāsassa gehadvāre sannipatiṃsu. |
They said, "Good," and gathered at the door of the chief slave's house. |
♦ atha ne jeṭṭhakadāsī “sve, tātā, paccekabuddhānaṃ hatthakammaṃ dethā”ti ānisaṃsaṃ ācikkhitvā yepi na kātukāmā, te gāḷhena ovādena tajjetvā sabbepi sampaṭicchāpesi. |
♦ Then the chief slave-woman said to them, "Sons, tomorrow, give manual labor for the solitary Buddhas," and explaining the benefits, and even those who did not want to do it, she rebuked them with strong exhortation and made them all consent. |
sā punadivase paccekabuddhānaṃ bhattaṃ datvā sabbesaṃ dāsaputtānaṃ saññaṃ adāsi. |
She, on the next day, having given a meal to the solitary Buddhas, gave a signal to all the sons of the slaves. |
te tāvadeva araññaṃ pavisitvā dabbasambhāre samodhānetvā sataṃ sataṃ hutvā ekekaṃ kuṭiṃ caṅkamanādiparivāraṃ katvā mañcapīṭhapānīya-paribhojanīyādīni ṭhapetvā paccekabuddhānaṃ temāsaṃ tattheva vasanatthāya paṭiññaṃ kāretvā vārabhikkhaṃ paṭṭhapesuṃ. |
They instantly entered the forest, gathered building materials, and a hundred by a hundred, they made a hut each with a walking path and other appurtenances, placed couches, chairs, drinking and washing water, etc., and having made the solitary Buddhas promise to live there for the three months, they established a rotational alms-giving. |
yā attano vāradivase na sakkoti, tassā jeṭṭhakadāsī sakagehato nīharitvā deti. |
She whose turn it was on a certain day and could not do it, for her the chief slave-woman would bring from her own house and give. |
evaṃ temāsaṃ paṭijaggitvā jeṭṭhakadāsī ekekaṃ dāsiṃ ekekaṃ sāṭakaṃ sajjāpesi, pañca thūlasāṭakasatāni ahesuṃ. |
Thus, having attended to them for three months, the chief slave-woman had each slave-woman prepare one cloth each. There were five hundred coarse cloths. |
tāni parivattāpetvā pañcannaṃ paccekabuddhānaṃ ticīvarāni katvā adāsi. |
Having had them exchanged, she made the three robes for the five solitary Buddhas and gave them. |
paccekabuddhā tāsaṃ passantīnaṃyeva ākāsena gandhamādanapabbataṃ agamaṃsu. |
The solitary Buddhas, in full view of them, went through the air to Mount Gandhamādana. |
♦ tāpi sabbā yāvajīvaṃ kusalaṃ katvā devaloke nibbattiṃsu. |
♦ All of them also, for their whole life, having performed wholesome deeds, were reborn in the deva world. |
tāsu jeṭṭhikā tato cavitvā bārāṇasiyā avidūre pesakāragāme pesakārajeṭṭhakassa gehe nibbatti. |
The chief among them, passing away from there, was born in a weaver's village not far from Bārāṇasī, in the house of the chief weaver. |
athekadivasaṃ padumavatiyā puttā pañcasatā paccekabuddhā bārāṇasiraññā nimantitā rājadvāraṃ āgantvā kañci olokentampi adisvā nivattitvā nagaradvārena nikkhamitvā taṃ pesakāragāmaṃ agamaṃsu . |
Then one day, the five hundred sons of Padumavatī, solitary Buddhas, being invited by the king of Bārāṇasī, came to the palace gate and, not seeing anyone even looking at them, they turned back, left by the city gate, and went to that weaver's village. |
sā itthī paccekabuddhe disvā sampiyāyamānā sabbe vanditvā bhikkhaṃ adāsi. |
That woman, seeing the solitary Buddhas and feeling affection, paid homage to all of them and gave them alms. |
te bhattakiccaṃ katvā gandhamādanameva agamaṃsu. |
They, after their meal, went back to Gandhamādana. |
♦ sāpi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī amhākaṃ satthu nibbattito puretarameva devadahanagare mahāsuppabuddhassa gehe paṭisandhiṃ gaṇhi, gotamītissā nāmaṃ akaṃsu. |
♦ She also, for her whole life, having performed wholesome deeds and wandering among gods and humans, even before the birth of our Teacher, took conception in the house of Mahāsuppabuddha in the city of Devadaha. They gave her the name Gotamī. |
mahāmāyāya kaniṭṭhabhaginī hoti. |
She was the younger sister of Mahāmāyā. |
mantajjhāyakā brāhmaṇā lakkhaṇāni pariggaṇhantā “imāsaṃ dvinnampi kucchiyaṃ vasitadārakā cakkavattino bhavissantī”ti byākariṃsu. |
The brahmins who recited the mantras, examining the marks, predicted, "The children who dwell in the wombs of both of these will become universal monarchs." |
suddhodanamahārājā vayappattakāle tā dvepi maṅgalaṃ katvā attano gharaṃ ānesi. |
King Suddhodana, when they came of age, performed the marriage ceremony for both of them and brought them to his own house. |
aparabhāge amhākaṃ bodhisatto tusitapurā cavitvā mahāmāyāya deviyā kucchiyaṃ paṭisandhiṃ gaṇhi. |
Later, our Bodhisatta, passing away from the Tusita heaven, took conception in the womb of Queen Mahāmāyā. |
mahāmāyā tassa jātadivasato sattame divase kālaṃ katvā tusitapure nibbatti. |
Mahāmāyā, on the seventh day from his birth, passed away and was reborn in the Tusita heaven. |
suddhodanamahārājā mahāsattassa mātucchaṃ mahāpajāpatigotamiṃ aggamahesiṭṭhāne ṭhapesi. |
King Suddhodana placed the Great Being's maternal aunt, Mahāpajāpatī Gotamī, in the position of chief queen. |
tasmiṃ kāle nandakumāro jāto. |
At that time, Prince Nanda was born. |
ayaṃ mahāpajāpati nandakumāraṃ dhātīnaṃ datvā sayaṃ bodhisattaṃ parihari. |
This Mahāpajāpatī, giving Prince Nanda to the nurses, raised the Bodhisatta herself. |
♦ aparena samayena bodhisatto mahābhinikkhamanaṃ nikkhamitvā sabbaññutaṃ patvā lokānuggahaṃ karonto anukkamena kapilavatthuṃ patvā nagaraṃ piṇḍāya pāvisi. |
♦ At a later time, the Bodhisatta made the great renunciation, attained omniscience, and while doing favor to the world, in due course reached Kapilavatthu and went for alms in the city. |
athassa pitā suddhodanamahārājā antaravīthiyaṃyeva dhammakathaṃ sutvā sotāpanno ahosi. |
Then his father, King Suddhodana, right in the middle of the street, having heard the Dhamma talk, became a stream-enterer. |
atha dutiyadivase nando pabbaji, sattame divase rāhulo. |
Then, on the second day, Nanda went forth; on the seventh day, Rāhula. |
satthā aparena samayena vesāliṃ upanissāya kūṭāgārasālāyaṃ viharati. |
The Teacher, at a later time, was residing near Vesālī in the Kūṭāgārasālā. |
tasmiṃ samaye suddhodanamahārājā setacchattassa heṭṭhā arahattaṃ sacchikatvā parinibbāyi. |
At that time, King Suddhodana, having realized Arahantship under the white parasol, attained final Nibbāna. |
tadā mahāpajāpatigotamī pabbajjāya cittaṃ uppādesi. |
Then Mahāpajāpatī Gotamī had the thought of going forth. |
tato rohiṇīnadītīre kalahavivādasuttapariyosāne nikkhamitvā pabbajitānaṃ pañcannaṃ kumārasatānaṃ pādaparicārikā sabbāva ekacittā hutvā “mahāpajāpatiyā santikaṃ gantvā sabbāva satthu santike pabbajissāmā”ti mahāpajāpatiṃ jeṭṭhikaṃ katvā satthu santikaṃ gantvā pabbajitukāmā ahesuṃ. |
Then, at the end of the sutta on the quarrel on the bank of the Rohiṇī river, the handmaidens of the five hundred princes who had gone forth, all being of one mind, thought, "We will go to Mahāpajāpatī and all go forth under the Teacher," and making Mahāpajāpatī their leader, they went to the Teacher and wished to go forth. |
ayañca mahāpajāpati paṭhamameva ekavāraṃ satthāraṃ pabbajjaṃ yācamānā nālattha, tasmā kappakaṃ pakkosāpetvā kese chinnāpetvā kāsāyāni acchādetvā sabbā tā sākiyāniyo ādāya vesāliṃ gantvā ānandattherena dasabalaṃ yācāpetvā aṭṭhahi garudhammehi pabbajjañca upasampadañca alattha. |
And this Mahāpajāpatī, having asked the Teacher for the going-forth once before and not having received it, therefore summoned a barber, had her hair cut, put on ochre robes, and taking all those Sakyan ladies, went to Vesālī and, having had the Elder Ānanda ask the Ten-Powered One, she received the going-forth and the higher ordination with the eight important rules. |
itarā pana sabbāpi ekatova upasampannā ahesuṃ. |
The other women, however, were all ordained at once. |
ayamettha saṅkhepo, vitthārato panetaṃ vatthu pāḷiyaṃ āgatameva. |
This is the summary here; in detail, this story is found in the Pāḷi. |
♦ evaṃ upasampannā pana mahāpajāpati satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi, athassā satthā dhammaṃ desesi. |
♦ Mahāpajāpatī, having been thus ordained, approached the Teacher, paid homage, and stood to one side. Then the Teacher taught her the Dhamma. |
sā satthu santike kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇi. |
She, having received a meditation subject from the Teacher, attained Arahantship. |
sesā pañcasatā bhikkhuniyo nandakovādasuttapariyosāne arahattaṃ pāpuṇiṃsu. |
The other five hundred nuns, at the end of the Nandakovāda Sutta, attained Arahantship. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
aparabhāge satthā jetavane nisinno bhikkhuniyo ṭhānantare ṭhapento mahāpajāpatiṃ rattaññūnaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank, placed Mahāpajāpatī in the foremost position among those of long standing. |
♦ khemātherīvatthu |
♦ The Story of the Elder Nun Khemā |
♦ 236. dutiye khemāti evaṃnāmikā bhikkhunī. |
♦ 236. In the second, "Khemā" is the name of the nun. |
ito paṭṭhāya ca panassā pañhakamme ayamanupubbikathāti avatvā sabbattha abhinīhāraṃ ādiṃ katvā vattabbameva vakkhāma. |
And from now on, concerning her, in the set of questions, without saying, "this is the sequential story," we will tell everything, starting with the resolve. |
♦ atīte kira padumuttarabuddhakāle haṃsavatiyaṃ ayaṃ parapariyāpannā hutvā nibbatti. |
♦ It is said that in the past, at the time of the Buddha Padumuttara, she was born in Haṃsavatī into a dependent family. |
athekadivasaṃ tassa bhagavato aggasāvikaṃ sujātattheriṃ nāma piṇḍāya carantaṃ disvā tayo modake datvā taṃdivasameva attano kese vissajjetvā theriyā dānaṃ datvā “anāgate buddhuppāde tumhe viya mahāpaññā bhaveyyan”ti patthanaṃ katvā yāvajīvaṃ kusalakammesu appamattā hutvā kappasatasahassaṃ devamanussesu saṃsarantī kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gahetvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsativassasahassāni geheyeva komāribrahmacariyaṃ caritvā tāhi bhaginīhi saddhiṃ dasabalassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde maddaraṭṭhe sāgalanagare rājakule paṭisandhiṃ gaṇhi, khemātissā nāmaṃ akaṃsu. |
Then one day, seeing the Blessed One's chief female disciple, the Elder Nun Sujātā, going for alms, she gave her three sweet cakes, and on that very day, giving up her own hair, she made an offering to the elder nun and made the aspiration, "In a future Buddha-era, may I be of great wisdom like you." For her whole life, being diligent in wholesome deeds, and for a hundred thousand eons wandering among gods and humans, at the time of the Buddha Kassapa, she took conception in the house of King Kiki of Kāsī and, being among seven sisters, she practiced the maiden's holy life in the household for twenty thousand years, and with those sisters, she had a monastic cell built for the Ten-Powered One. For one Buddha-interval, wandering among gods and humans, in this Buddha-era, she took conception in a royal family in the city of Sāgala in the Madda country. They gave her the name Khemā. |
tassā sarīravaṇṇo suvaṇṇarasapiñjaro viya ahosi. |
Her body's complexion was like a mass of molten gold. |
sā vayappattā bimbisārarañño gehaṃ agamāsi. |
When she came of age, she went to the house of King Bimbisāra. |
♦ sā tathāgate rājagahaṃ upanissāya veḷuvane viharante “satthā kira rūpe dosaṃ dassetī”ti rūpamadamattā hutvā “mayhampi rūpe dosaṃ dasseyyā”ti bhayena dasabalaṃ dassanāya na gacchati. |
♦ When the Tathāgata was residing near Rājagaha in the Veḷuvana, she, thinking, "It is said the Teacher shows the fault in form," and being intoxicated with the pride of her own form, thinking, "He might show the fault in my form too," she did not go to see the Ten-Powered One out of fear. |
rājā cintesi — “ahaṃ satthu aggupaṭṭhāko, mādisassa ca nāma ariyasāvakassa aggamahesī dasabalaṃ dassanāya na gacchati, na me etaṃ ruccatī”ti. |
The king thought: "I am the chief supporter of the Teacher, and for the chief queen of a noble disciple like me not to go to see the Ten-Powered One, this is not to my liking." |
so kavīhi veḷuvanuyyānassa vaṇṇaṃ bandhāpetvā “khemāya deviyā savanūpacāre gāyathā”ti āha. |
He had poets compose a praise of the Veḷuvana park and said, "Sing it in the hearing of Queen Khemā." |
sā uyyānassa vaṇṇaṃ sutvā gantukāmā hutvā rājānaṃ paṭipucchi. |
She, hearing the praise of the park and wishing to go, asked the king. |
rājā “uyyānaṃ gaccha, satthāraṃ pana adisvā āgantuṃ na labhissasī”ti āha. |
The king said, "Go to the park, but you will not be allowed to return without seeing the Teacher." |
sā rañño paṭivacanaṃ adatvāva maggaṃ paṭipajji. |
She, without giving an answer to the king, set out on the road. |
rājā tāya saddhiṃ gacchante purise āha — “sace devī uyyānato nivattamānā dasabalaṃ passati, iccetaṃ kusalaṃ. |
The king said to the men going with her: "If the queen, returning from the park, sees the Ten-Powered One, that is good. |
sace na passati, rājāṇāya naṃ dassethā”ti. |
If she does not see him, show him to her by royal command." |
atha kho sā devī divasabhāgaṃ uyyāne caritvā nivattantī dasabalaṃ adisvāva gantuṃ āraddhā. |
Then she, the queen, having wandered in the park for the day and returning, started to go without seeing the Ten-Powered One. |
atha naṃ rājapurisā attano aruciyāva deviṃ satthu santikaṃ nayiṃsu. |
Then the king's men, against her will, took the queen to the Teacher. |
♦ satthā taṃ āgacchantiṃ disvā iddhiyā ekaṃ devaccharaṃ nimminitvā tālavaṇṭaṃ gahetvā bījamānaṃ viya akāsi. |
♦ The Teacher, seeing her coming, created by psychic power a celestial nymph and made her as if fanning with a palm-leaf fan. |
khemā devī taṃ disvā cintesi — “mānamhi naṭṭhā, evarūpā nāma devaccharappaṭibhāgā itthiyo dasabalassa avidūre tiṭṭhanti, ahaṃ etāsaṃ paricārikāpi nappahomi, mānamadaṃ hi nissāya pāpacittassa vasena naṭṭhā”ti taṃ nimittaṃ gahetvā tameva itthiṃ olokayamānā aṭṭhāsi. |
Queen Khemā, seeing her, thought: "I am ruined by my pride. Such women, counterparts to celestial nymphs, stand near the Ten-Powered One. I am not even fit to be their handmaiden. I am ruined by relying on the pride of form, through a wicked thought." Taking that as a sign, she stood, looking at that very woman. |
athassā passantiyāva tathāgatassa adhiṭṭhānabalena sā itthī paṭhamavayaṃ atikkamma majjhimavaye ṭhitā viya majjhimavayaṃ atikkamma pacchimavaye ṭhitā viya ca valittacā palitakesā khaṇḍaviraḷadantā ahosi. |
Then, as she was watching, by the power of the Tathāgata's resolution, that woman, having passed her first youth, appeared as if in her middle age, and having passed her middle age, as if in her last age, she became wrinkled-skinned, gray-haired, and with broken and sparse teeth. |
tato tassā passantiyāva saddhiṃ tālavaṇṭena parivattitvā paripati. |
Then, as she was watching, she turned over with the palm-leaf fan and fell down. |
tato khemā pubbahetusampannattā tasmiṃ ārammaṇe āpāthagate evaṃ cintesi — “evaṃvidhampi nāma sarīraṃ evarūpaṃ vipattiṃ pāpuṇāti, mayhampi sarīraṃ evaṃgatikameva bhavissatī”ti. |
Then Khemā, because of her perfected past causes, on that object having come into range, thought thus: "Even such a body attains such a disaster. My body too will be of the same nature." |
athassā evaṃ cintitakkhaṇe satthā imaṃ dhammapade gāthamāha — |
Then, at the moment she was thus thinking, the Teacher spoke this verse in the Dhammapada: |
♦ “ye rāgarattānupatanti sotaṃ, |
♦ “They who are dyed with passion fall back into the stream, |
♦ sayaṃkataṃ makkaṭakova jālaṃ. |
♦ like a spider into the web it has made itself. |
♦ etampi chetvāna vajanti dhīrā, |
♦ Having cut this too, the wise go forth, |
♦ anapekkhino sabbadukkhaṃ pahāyā”ti. |
♦ without longing, having abandoned all suffering.” |
♦ sā gāthāpariyosāne ṭhitapade ṭhitāyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ At the end of the verse, just as she was standing, she attained Arahantship together with the analytical knowledges. |
agāramajjhe vasantena nāma arahattaṃ pattena taṃdivasameva parinibbāyitabbaṃ vā pabbajitabbaṃ vā hoti, sā pana attano āyusaṅkhārānaṃ pavattanabhāvaṃ ñatvā “attano pabbajjaṃ anujānāpessāmī”ti satthāraṃ vanditvā rājanivesanaṃ gantvā rājānaṃ anabhivādetvāva aṭṭhāsi. |
For one who has attained Arahantship while living in the household, it is necessary either to attain final Nibbāna on that very day or to go forth. She, knowing that her life-formations were still to continue, thinking, "I will get permission for my own going-forth," paid homage to the Teacher, went to the royal residence, and stood without even paying homage to the king. |
rājā iṅgiteneva aññāsi — “ariyadhammaṃ pattā bhavissatī”ti. |
The king knew by her gesture: "She must have attained the noble Dhamma." |
atha naṃ āha — “devi gatā nu kho satthudassanāyā”ti. |
Then he said to her: "Queen, did you go to see the Teacher?" |
mahārāja, tumhehi diṭṭhadassanaṃ parittaṃ, ahaṃ pana dasabalaṃ sudiṭṭhamakāsiṃ, pabbajjaṃ me anujānāthāti . |
"Great king, the sight seen by you is little. But I have seen the Ten-Powered One well. Permit my going-forth." |
rājā “sādhu, devī”ti sampaṭicchitvā suvaṇṇasivikāya bhikkhuniupassayaṃ upanetvā pabbājesi. |
The king said, "Good, queen," and consenting, he took her to the nunnery in a golden palanquin and had her ordained. |
athassā “khemātherī nāma gihibhāve ṭhatvā arahattaṃ pattā”ti mahāpaññabhāvo pākaṭo ahosi. |
Then her state of great wisdom became well-known: "The Elder Nun Khemā attained Arahantship while still in the lay state." |
idamettha vatthu. |
This is the story here. |
atha satthā aparabhāge jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento khemātheriṃ mahāpaññānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in Jetavana and placing the nuns in positions of rank in order, placed the Elder Nun Khemā in the foremost position among those of great wisdom. |
♦ uppalavaṇṇātherīvatthu |
♦ The Story of the Elder Nun Uppalavaṇṇā |
♦ 237. tatiye uppalavaṇṇāti nīluppalagabbhasadiseneva vaṇṇena samannāgatattā evaṃladdhanāmā therī. |
♦ 237. In the third, "Uppalavaṇṇā" is the name given to the elder nun because she was endowed with a complexion like that of the heart of a blue lotus. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge mahājanena saddhiṃ satthu santikaṃ gantvā dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ iddhimantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those with psychic powers, gave a great offering to the community of monks with the Buddha at its head for seven days, and aspired for that position. |
sā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī kassapabuddhakāle bārāṇasinagare kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ katvā devaloke nibbattā. |
She, for her whole life, having performed wholesome deeds and wandering among gods and humans, at the time of the Buddha Kassapa, took conception in the house of King Kiki of Kāsī in the city of Bārāṇasī and, being among seven sisters, she practiced the holy life for twenty thousand years, had a monastic cell built for the community of monks, and was reborn in the deva world. |
♦ tato cavitvā puna manussalokaṃ āgacchantī ekasmiṃ gāme sahatthā kammaṃ katvā jīvanakaṭṭhāne nibbattā. |
♦ Passing away from there and coming back to the human world, she was born in a certain village in a place where one lives by working with one's own hands. |
sā ekadivasaṃ khettakuṭiṃ gacchantī antarāmagge ekasmiṃ sare pātova pupphitaṃ padumapupphaṃ disvā taṃ saraṃ oruyha tañceva pupphaṃ lājapakkhipanatthāya paduminiyā pattañca gahetvā kedāre sālisīsāni chinditvā kuṭikāya nisinnā lāje bhajjitvā pañca lājasatāni gaṇesi. |
One day, as she was going to a field-hut, on the way, she saw a lotus flower blossomed early in the morning in a certain pond. She went down into that pond and took that very flower and a lotus leaf for putting parched grain in. Having cut the rice ears in the rice field and sitting in the hut, she roasted the parched grain and got five hundred grains. |
tasmiṃ khaṇe gandhamādanapabbate nirodhasamāpattito vuṭṭhito eko paccekabuddho āgantvā tassā avidūre aṭṭhāsi. |
At that moment, a certain solitary Buddha, having arisen from the attainment of cessation on Mount Gandhamādana, came and stood not far from her. |
sā paccekabuddhaṃ disvā lājehi saddhiṃ padumapupphaṃ gahetvā kuṭito oruyha lāje paccekabuddhassa patte pakkhipitvā padumapupphena pattaṃ pidhāya adāsi. |
She, seeing the solitary Buddha, took the lotus flower with the parched grain, came down from the hut, placed the parched grain in the solitary Buddha's bowl, covered the bowl with the lotus flower, and gave it. |
athassā paccekabuddhe thokaṃ gate etadahosi — “pabbajitā nāma pupphena anatthikā, ahaṃ pupphaṃ gahetvā piḷandhissāmī”ti gantvā paccekabuddhassa hatthato pupphaṃ gahetvā puna cintesi — “sace, ayyo, pupphena anatthiko abhavissa, pattamatthake ṭhapetuṃ na adassa, addhā ayyassa attho bhavissatī”ti puna gantvā pattamatthake ṭhapetvā paccekabuddhaṃ khamāpetvā, “bhante, imesaṃ me lājānaṃ nissandena lājagaṇanāya puttā assu, padumapupphassa nissandena nibbattanibbattaṭṭhāne me pade pade padumapupphaṃ uṭṭhahatū”ti patthanaṃ akāsi. |
Then, when the solitary Buddha had gone a little way, it occurred to her: "Those who have gone forth have no need for a flower. I will take the flower and wear it." She went, took the flower from the solitary Buddha's hand, and thought again: "If the venerable one had no need for the flower, he would not have let me place it on top of the bowl. Surely the venerable one must have a need for it." She went again, placed it on top of the bowl, begged the solitary Buddha's forgiveness, and said, "Venerable sir, as a result of these grains of mine, may I have as many sons as there are grains. As a result of the lotus flower, wherever I am reborn, may a lotus flower rise up at my every step," she made this aspiration. |
paccekabuddho tassā passantiyāva ākāsena gandhamādanapabbataṃ gantvā taṃ padumaṃ nandamūlakapabbhāre paccekabuddhānaṃ akkamanasopānasamīpe pādapuñchanaṃ katvā ṭhapesi. |
The solitary Buddha, in full view of her, went through the air to Mount Gandhamādana, took that lotus, and placed it as a foot-wiper near the stairway for the solitary Buddhas on the Nandamūlaka slope. |
♦ sāpi tassa kammassa nissandena devaloke paṭisandhiṃ gaṇhi, nibbattakālato paṭṭhāya cassā pade pade mahāpadumapupphaṃ uṭṭhāsi. |
♦ She also, as a result of that kamma, took conception in the deva world, and from the time of her rebirth, a great lotus flower would rise up at her every step. |
sā tato cavitvā pabbatapāde ekasmiṃ padumassare padumagabbhe nibbatti. |
She, passing away from there, was born in a lotus womb in a lotus pond at the foot of a mountain. |
taṃ nissāya eko tāpaso vasati, so pātova mukhadhovanatthāya saraṃ gantvā taṃ pupphaṃ disvā cintesi — “idaṃ pupphaṃ sesehi mahantataraṃ, sesāni ca pupphitāni, idaṃ makuḷitameva, bhavitabbamettha kāraṇenā”ti udakaṃ otaritvā taṃ pupphaṃ gaṇhi. |
An ascetic lived depending on it. He, early in the morning, going to the pond to wash his face, saw that flower and thought: "This flower is larger than the others, and the other flowers have blossomed, but this one is only a bud. There must be a reason for this." He went down into the water and took that flower. |
taṃ tena gahitamattameva pupphitaṃ. |
As soon as it was taken by him, the flower blossomed. |
tāpaso antopadumagabbhe nipannadārikaṃ addasa. |
The ascetic saw the girl lying in the heart of the lotus. |
diṭṭhakālato paṭṭhāya ca dhītusinehaṃ labhitvā padumeneva saddhiṃ paṇṇasālaṃ netvā mañcake nipajjāpesi. |
And from the moment he saw her, he conceived a daughter's affection, took her to the leaf-hut with the lotus, and laid her on a cot. |
athassā puññānubhāvena aṅguṭṭhake khīraṃ nibbatti. |
Then, by the power of his merit, milk came forth from his thumb. |
so tasmiṃ pupphe milāte aññaṃ navapupphaṃ āharitvā taṃ nipajjāpesi. |
He, when that flower withered, brought another new flower and laid her on it. |
athassā ādhāvanavidhāvanena kīḷituṃ samatthakālato paṭṭhāya padavāre padavāre padumapupphaṃ uṭṭhāsi, kuṅkumarāsissa viyassā sarīravaṇṇo ahosi. |
Then, from the time she was able to play, running and racing, a lotus flower would rise up at her every step, and her skin was the color of a heap of saffron. |
sā appattā devavaṇṇaṃ, atikkantā mānusavaṇṇaṃ ahosi. |
She did not reach the complexion of a deva, but she surpassed the complexion of a human. |
sā pitari phalāphalatthāya gate paṇṇasālāyaṃ ohīyati. |
She would be left behind in the leaf-hut when her father went for fruits. |
♦ athekadivasaṃ tassā vayappattakāle pitari phalāphalatthāya gate eko vanacarako taṃ disvā cintesi — “manussānaṃ nāma evaṃvidhaṃ rūpaṃ natthi, vīmaṃsissāmi nan”ti tāpasassa āgamanaṃ udikkhanto nisīdi. |
♦ Then one day, when she had come of age, and her father had gone for fruits, a certain forest-dweller saw her and thought: "For humans, there is no such form. I will investigate her." He sat, watching for the ascetic's return. |
sā pitari āgacchante paṭipathaṃ gantvā tassa hatthato kājakamaṇḍaluṃ aggahesi, āgantvā nisinnassa cassa attanā karaṇavattaṃ dassesi. |
She, when her father was coming, went to meet him on the path and took the water-pot and basket from his hand. When he had come and was seated, she showed him the service to be done by her. |
tadā so vanacarako manussabhāvaṃ ñatvā tāpasaṃ abhivādetvā nisīdi. |
Then that forest-dweller, knowing that she was human, paid homage to the ascetic and sat down. |
tāpaso taṃ vanacarakaṃ vanamūlaphalāphalehi ca pānīyena ca nimantetvā, “bho purisa, imasmiṃyeva ṭhāne vasissasi, udāhu gamisassī”ti pucchi. |
The ascetic invited that forest-dweller with forest roots and fruits and water and asked, "Friend, will you live in this very place, or will you go?" |
gamissāmi, bhante, idha kiṃ karissāmīti. |
"I will go, venerable sir. What will I do here?" |
idaṃ tayā diṭṭhakāraṇaṃ etto gantvā akathetuṃ sakkhissasīti. |
"Will you be able to go from here and not speak of this matter you have seen?" |
sace, ayyo, na icchati, kiṃ kāraṇā kathessāmīti tāpasaṃ vanditvā puna āgamanakāle maggasañjānanatthaṃ sākhāsaññañca rukkhasaññañca karonto pakkāmi. |
"If the venerable one does not wish it, for what reason would I speak?" he said, and paying homage to the ascetic, he departed, making signs of branches and signs of trees to know the path when he returned. |
♦ so bārāṇasiṃ gantvā rājānaṃ addasa, rājā “kasmā āgatosī”ti pucchi. |
♦ He went to Bārāṇasī and saw the king. The king asked, "Why have you come?" |
“ahaṃ, deva, tumhākaṃ vanacarako pabbatapāde acchariyaṃ itthiratanaṃ disvā āgatomhī”ti sabbaṃ pavattiṃ kathesi. |
"I, O king, am your forest-dweller. Having seen a wonderful jewel of a woman at the foot of a mountain, I have come," and he told the whole story. |
so tassa vacanaṃ sutvā vegena pabbatapādaṃ gantvā avidūre ṭhāne khandhāvāraṃ nivesetvā vanacarakena ceva aññehi ca purisehi saddhiṃ tāpasassa bhattakiccaṃ katvā nisinnavelāya tattha gantvā abhivādetvā paṭisanthāraṃ katvā ekamantaṃ nisīdi. |
He, hearing his words, went quickly to the foot of the mountain and, having set up a camp in a place not far away, and with the forest-dweller and other men, after the ascetic had had his meal and was sitting, he went there, paid homage, made pleasantries, and sat to one side. |
rājā tāpasassa pabbajitaparikkhārabhaṇḍaṃ pādamūle ṭhapetvā, “bhante, imasmiṃ ṭhāne kiṃ karoma, gacchāmā”ti āha. |
|
gaccha, mahārājāti. |
The king placed the requisites of an ascetic at the ascetic's feet and said, "Venerable sir, what shall we do in this place? Shall we go?" |
āma, gacchāmi, bhante. |
"Go, great king." |
ayyassa pana samīpe visabhāgaparisā atthīti assumha, asāruppā esā pabbajitānaṃ, mayā saddhiṃ gacchatu, bhanteti. |
"Yes, I will go, venerable sir. |
manussānaṃ cittaṃ nāma duttosayaṃ, kathaṃ bahūnaṃ majjhe vasissatīti . |
But we have heard that there is an incongruous company in the venerable one's vicinity. This is improper for those who have gone forth. Let her go with me, venerable sir." |
amhākaṃ rucitakālato paṭṭhāya sesānaṃ jeṭṭhakaṭṭhāne ṭhapetvā paṭijaggissāmi, bhanteti. |
"The mind of humans is hard to please. How will she live in the midst of many?" |
| "From the time she is to our liking, I will place her in the position of the eldest and look after her, venerable sir." | |
♦ so rañño kathaṃ sutvā daharakāle gahitanāmavaseneva, “amma, padumavatī”ti dhītaraṃ pakkosi. |
♦ He, hearing the king's word, in the very way he had been named in his childhood, called his daughter, "Mother, Padumavatī." |
sā ekavacaneneva paṇṇasālato nikkhamitvā pitaraṃ abhivādetvā aṭṭhāsi. |
She, with a single word of invitation, came out of the leaf-hut, paid homage to her father, and stood. |
atha naṃ pitā āha — “tvaṃ, amma, vayappattā, imasmiṃ ṭhāne raññā diṭṭhakālato paṭṭhāya vasituṃ ayuttā, raññā saddhiṃ gaccha, ammā”ti. |
Then her father said to her: "You, mother, have come of age. From the time you have been seen by the king in this place, it is improper to live here. Go with the king, mother." |
sā “sādhu, tātā”ti pitu vacanaṃ sampaṭicchitvā abhivādetvā parodamānā aṭṭhāsi. |
She said, "Good, father," and accepting her father's word, she paid homage and stood weeping. |
rājā “imissā pitu cittaṃ gaṇhāmī”ti tasmiṃyeva ṭhāne kahāpaṇarāsimhi ṭhapetvā abhisekaṃ akāsi. |
The king, thinking, "I will win this one's father's heart," performed her consecration right there, on a heap of kahāpaṇas. |
atha naṃ gahetvā attano nagaraṃ ānetvā āgatakālato paṭṭhāya sesaitthiyo anoloketvā tāya saddhiṃyeva ramati. |
Then, taking her, he brought her to his own city and, from the time of her arrival, not looking at the other women, he sported with her alone. |
tā itthiyo issāpakatā taṃ rañño antare paribhinditukāmā evamāhaṃsu — “nāyaṃ, mahārāja, manussajātikā, kahaṃ nāma tumhehi manussānaṃ vicaraṇaṭṭhāne padumāni uṭṭhahantāni diṭṭhapubbāni, addhā ayaṃ yakkhinī, nīharatha naṃ mahārājā”ti. |
Those women, being jealous, wishing to cause a rift between her and the king, said this: "Great king, she is not of human birth. Where have you ever seen lotuses rising up in the places where humans walk? Surely this one is a yakkhinī. Banish her, great king." |
rājā tāsaṃ kathaṃ sutvā tuṇhī ahosi. |
The king, hearing their words, was silent. |
♦ athassa aparena samayena paccanto kupito. |
♦ Then at a later time, his border region became rebellious. |
so “garugabbhā padumavatī”ti taṃ nagare ṭhapetvā paccantaṃ agamāsi. |
He, thinking, "Padumavatī is heavily pregnant," left her in the city and went to the border region. |
atha tā itthiyo tassā upaṭṭhāyikāya lañjaṃ datvā “imissā dārakaṃ jātamattameva apanetvā ekaṃ dārughaṭikaṃ lohitena makkhetvā santike ṭhapehī”ti āhaṃsu. |
Then those women, giving a bribe to her attendant, said, "As soon as this one gives birth to a child, take it away and place a wooden block smeared with blood nearby." |
padumavatiyāpi nacirasseva gabbhavuṭṭhānaṃ ahosi. |
Not long after, Padumavatī gave birth. |
mahāpadumakumāro ekakova kucchiyaṃ paṭisandhiṃ gaṇhi. |
Prince Mahāpaduma alone took conception in her womb. |
avasesā ekūnapañcasatā dārakā mahāpadumakumārassa mātukucchito nikkhamitvā nipannakāle saṃsedajā hutvā nibbattiṃsu. |
The other four hundred and ninety-nine children were born of spontaneous generation at the time Mahāpaduma came out of his mother's womb and was lying down. |
athassa “na tāvāyaṃ satiṃ paṭilabhatī”ti ñatvā upaṭṭhāyikā ekaṃ dārughaṭikaṃ lohitena makkhetvā samīpe ṭhapetvā tāsaṃ itthīnaṃ saññaṃ adāsi. |
Then her attendant, knowing, "She has not yet regained her senses," smeared a wooden block with blood, placed it nearby, and gave a signal to those women. |
tā pañcasatāpi itthiyo ekekā ekekaṃ dārakaṃ gahetvā cundakārakānaṃ santikaṃ pesetvā karaṇḍake āharāpetvā attanā attanā gahitadārake tattha nipajjāpetvā bahi lañchanaṃ katvā ṭhapayiṃsu. |
Those five hundred women, each taking one child, sent for baskets from the basket-makers and, placing the children they had taken in them, they sealed them on the outside and kept them. |
♦ padumavatīpi kho saññaṃ labhitvā taṃ upaṭṭhāyikaṃ “kiṃ vijātamhi, ammā”ti pucchi. |
♦ Padumavatī also, having regained her senses, asked that attendant, "What have I given birth to, mother?" |
sā taṃ santajjetvā “kuto tvaṃ dārakaṃ labhissasī”ti vatvā “ayaṃ te kucchito nikkhantadārako”ti lohitamakkhitaṃ dārughaṭikaṃ purato ṭhapesi. |
She, rebuking her and saying, "From where would you get a child?" said, "This is the child that came out of your womb," and placed the blood-smeared wooden block in front of her. |
sā taṃ disvā domanassappattā “sīghaṃ naṃ phāletvā apanehi, sace koci passeyya lajjitabbaṃ bhaveyyā”ti āha. |
She, seeing it, was overcome with dejection and said, "Quickly split it and take it away. If anyone should see, it would be a cause for shame." |
sā tassā kathaṃ sutvā atthakāmā viya dārughaṭikaṃ phāletvā uddhane pakkhipi. |
She, hearing her words, as if she were one who wished her well, split the wooden block and threw it on the fire. |
♦ rājāpi paccantato āgantvā nakkhattaṃ paṭimānento bahinagare khandhāvāraṃ bandhitvā nisīdi. |
♦ The king also, having returned from the border region and waiting for a festival, set up a camp outside the city and sat down. |
atha tā pañcasatā itthiyo rañño paccuggamanaṃ āgantvā āhaṃsu — “tvaṃ, mahārāja, na amhākaṃ saddahasi, amhehi vuttaṃ akāraṇaṃ viya hoti. |
Then those five hundred women came to meet the king and said: "You, great king, do not believe us. What was said by us is as if it were groundless. |
tvaṃ mahesiyā upaṭṭhāyikaṃ pakkosāpetvā paṭipuccha, dārughaṭikaṃ te devī vijātā”ti. |
Have the queen's attendant summoned and ask her. Your queen has given birth to a wooden block." |
rājā taṃ kāraṇaṃ na upaparikkhitvāva “amanussajātikā bhavissatī”ti taṃ gehato nikkaḍḍhi. |
The king, without even investigating the matter, thought, "She must be of non-human birth," and cast her out of the house. |
tassā rājagehato saha nikkhamaneneva padumapupphāni antaradhāyiṃsu, sarīracchavipi vivaṇṇā ahosi. |
As soon as she left the palace, the lotus flowers vanished, and her complexion also became pale. |
sā ekikāva antaravīthiyā pāyāsi. |
She, all alone, set out on the street. |
atha naṃ ekā vayappattā mahallikā itthī disvā dhītusinehaṃ uppādetvā “kahaṃ gacchasi ammā”ti āha. |
Then an old, elderly woman saw her and, producing a daughter's affection, said, "Where are you going, mother?" |
āgantukamhi, vasanaṭṭhānaṃ olokentī vicarāmīti. |
"I am a newcomer, wandering, looking for a place to live." |
idhāgaccha, ammāti vasanaṭṭhānaṃ datvā bhojanaṃ paṭiyādesi. |
"Come here, mother." She gave her a place to live and prepared a meal. |
♦ tassā imināva niyāmena tattha vasamānāya tā pañcasatā itthiyo ekacittā hutvā rājānaṃ āhaṃsu — “mahārāja, tumhesu yuddhaṃ gatesu amhehi gaṅgādevatāya ‘amhākaṃ deve vijitasaṅgāme āgate balikammaṃ katvā udakakīḷaṃ karissāmā’ti patthitaṃ atthi, etamatthaṃ, deva, jānāpemā”ti. |
♦ While she was living there in this way, those five hundred women, being of one mind, said to the king: "Great king, when you had gone to war, we made a vow to the deity of the Ganges, 'When our king has returned victorious from the battle, we will make an offering and perform the water-sport.' We are informing you of this matter, O king." |
rājā tāsaṃ vacanena tuṭṭho gaṅgāyaṃ udakakīḷaṃ kātuṃ agamāsi. |
The king, pleased by their word, went to the Ganges to perform the water-sport. |
tāpi attanā attanā gahitaṃ karaṇḍakaṃ paṭicchannaṃ katvā ādāya nadiṃ gantvā tesaṃ karaṇḍakānaṃ paṭicchādanatthaṃ pārupitvā pārupitvā udake patitvā karaṇḍake vissajjesuṃ. |
They also, having covered the baskets they had each taken, went to the river and, covering themselves by wrapping cloths around them, they fell into the water and released the baskets. |
tepi kho karaṇḍakā sabbe saha gantvā heṭṭhāsote pasāritajālamhi laggiṃsu. |
And those baskets, all going together, were caught in a net spread downstream. |
tato udakakīḷaṃ kīḷitvā rañño uttiṇṇakāle jālaṃ ukkhipantā te karaṇḍake disvā rañño santikaṃ ānayiṃsu. |
Then, after playing the water-sport, when the king came out, those who were lifting the net saw those baskets and brought them to the king. |
rājā karaṇḍake disvā “kiṃ, tātā, karaṇḍakesū”ti āha. |
The king, seeing the baskets, said, "Sons, what is in the baskets?" |
na jānāma, devāti. |
"We do not know, O king." |
so te karaṇḍake vivarāpetvā olokento paṭhamaṃ mahāpadumakumārassa karaṇḍakaṃ vivarāpesi. |
He had those baskets opened and, while looking, he had the basket of Prince Mahāpaduma opened first. |
tesaṃ pana sabbesampi karaṇḍakesu nipajjāpitadivaseyeva puññiddhiyā aṅguṭṭhato khīraṃ nibbatti. |
But in all of their baskets, on the very day they were placed in them, by the psychic power of their merit, milk had come forth from their thumbs. |
sakko devarājā tassa rañño nikkaṅkhabhāvatthaṃ antokaraṇḍake akkharāni likhāpesi “ime kumārā padumavatiyā kucchimhi nibbattā bārāṇasirañño puttā, atha ne padumavatiyā sapattiyo pañcasatā itthiyo karaṇḍakesu pakkhipitvā udake khipiṃsu, rājā imaṃ kāraṇaṃ jānātū”ti. |
Sakka, king of the gods, for the king to be free from doubt, had letters written inside the basket: "These princes were born in the womb of Padumavatī and are the sons of the king of Bārāṇasī. But the five hundred women who are the co-wives of Padumavatī put them in baskets and threw them in the water. Let the king know this matter." |
karaṇḍake vivaritamatte rājā akkharāni vācetvā dārake disvā mahāpadumakumāraṃ ukkhipitvā “vegena rathe yojetha, asse kappetha, ahaṃ ajja antonagaraṃ pavisitvā ekaccānaṃ mātugāmānaṃ piyaṃ karissāmī”ti pāsādaṃ āruyha hatthigīvāya sahassabhaṇḍikaṃ ṭhapetvā bheriṃ carāpesi “yo padumavatiṃ passati, so imaṃ sahassaṃ gaṇhatū”ti. |
As soon as the basket was opened, the king read the letters, saw the children, lifted up Prince Mahāpaduma, and said, "Yoke the chariots quickly, harness the horses. Today I will enter the city and do a favor to certain women." He ascended the palace and, placing a thousand-coin purse on an elephant's neck, had a drum beaten, "Whoever sees Padumavatī, let him take this thousand." |
♦ taṃ kathaṃ sutvā padumavatī mātuyā saññaṃ adāsi — “hatthigīvato sahassaṃ gaṇha, ammā”ti. |
♦ Hearing that talk, Padumavatī gave a sign to her mother: "Take the thousand from the elephant's neck, mother." |
ahaṃ evarūpaṃ gaṇhituṃ na visahāmīti. |
"I am not able to take such a thing." |
sā dutiyampi tatiyampi vutte, “kiṃ vatvā gaṇhāmi ammā”ti āha. |
When she said it a second and a third time, she said, "Saying what shall I take it, mother?" |
“mama dhītā, padumavatiṃ deviṃ passatī”ti vatvā gaṇhāhīti. |
"Saying, 'My daughter sees Queen Padumavatī,' take it." |
sā “yaṃ vā taṃ vā hotū”ti gantvā sahassacaṅkoṭakaṃ gaṇhi. |
She thought, "Whatever may be," and went and took the thousand-coin purse. |
atha naṃ manussā pucchiṃsu — “padumavatiṃ deviṃ passasi, ammā”ti. |
Then the men asked her: "Do you see Queen Padumavatī, mother?" |
“ahaṃ na passāmi, dhītā kira me passatī”ti āha. |
"I do not see her, but my daughter sees her," she said. |
te “kahaṃ pana sā, ammā”ti vatvā tāya saddhiṃ gantvā padumavatiṃ sañjānitvā pādesu nipatiṃsu. |
They said, "But where is she, mother?" and going with her, they recognized Padumavatī and fell at her feet. |
tasmiṃ kāle sā “padumavatī devī ayan”ti ñatvā “bhāriyaṃ vata itthiyā kammaṃ kataṃ, yā evaṃvidhassa rañño mahesī samānā evarūpe ṭhāne nirārakkhā vasī”ti āha. |
At that time, she, knowing, "This is Queen Padumavatī," said, "A heavy deed has been done by this woman, who, being the queen of such a king, lived unprotected in such a place." |
tepi rājapurisā padumavatiyā nivesanaṃ setasāṇīhi parikkhipāpetvā dvāre ārakkhaṃ ṭhapetvā rañño ārocesuṃ. |
Those royal men also had Padumavatī's residence surrounded with white screens, placed a guard at the door, and reported to the king. |
rājā suvaṇṇasivikaṃ pesesi. |
The king sent a golden palanquin. |
sā “ahaṃ evaṃ na gamissāmi, mama vasanaṭṭhānato paṭṭhāya yāva rājagehaṃ etthantare varapotthakacittattharaṇe attharāpetvā upari suvaṇṇatārakavicittaṃ celavitānaṃ bandhāpetvā pasādhanatthāya sabbālaṅkāresu pahitesu padasāva gamissāmi, evaṃ me nāgarā sampattiṃ passissantī”ti āha. |
She said, "I will not go thus. From my dwelling place up to the palace, have fine, colorful coverings spread, and have a cloth canopy with golden stars tied above. When all the ornaments for my adornment are sent, I will go on foot. Thus the citizens will see my fortune." |
rājā “padumavatiyā yathāruciṃ karothā”ti āha. |
The king said, "Do as Padumavatī wishes." |
tato padumavatī sabbapasādhanaṃ pasādhetvā “rājagehaṃ gamissāmī”ti maggaṃ paṭipajji. |
Then Padumavatī, having adorned herself with all adornments, set out on the path, saying, "I will go to the palace." |
athassā akkantākkantaṭṭhāne varapotthakacittattharaṇāni bhinditvā padumapupphāni uṭṭhahiṃsu. |
Then, at every place she stepped, lotus flowers rose up, splitting the fine, colorful coverings. |
sā mahājanassa attano sampattiṃ dassetvā rājanivesanaṃ āruyha sabbe cittattharaṇe tassā mahallikāya posāvanikamūlaṃ katvā dāpesi. |
She, having shown her fortune to the great crowd, ascended the royal residence and had all the colorful coverings given to that old woman as the price for raising her. |
♦ rājāpi kho tā pañcasatā itthiyo pakkosāpetvā “imāyo te devi dāsiyo katvā demī”ti āha. |
♦ The king also had those five hundred women summoned and said, "I give these to you, queen, as your slaves." |
sādhu, mahārāja, etāsaṃ mayhaṃ dinnabhāvaṃ sakalanagare jānāpehīti . |
"Good, great king. Let it be known in the whole city that these have been given to me." |
rājā nagare bheriṃ carāpesi — “padumavatiyā dūbbhikā pañcasatā itthiyo etissā eva dāsiyo katvā dinnā”ti. |
The king had a drum beaten in the city: "The five hundred women who were the enemies of Padumavatī have been given to her as her slaves." |
sā “tāsaṃ sakalanagarena dāsibhāvo sallakkhito”ti ñatvā “ahaṃ mama dāsiyo bhujissā kātuṃ labhāmi devā”ti rājānaṃ pucchi. |
She, knowing, "Their state as slaves has been recognized by the whole city," asked the king, "May I make my slaves freedwomen, O king?" |
tava icchā devīti. |
"It is your wish, queen." |
evaṃ sante tameva bhericārikaṃ pakkosāpetvā “padumavatideviyā attano dāsiyo katvā dinnā pañcasatā itthiyo sabbāva bhujissā katāti puna bheriṃ carāpethā”ti āha. |
"If so," she had that same drum-beater summoned and said, "Have the drum beaten again, 'The five hundred women given to Queen Padumavatī as her slaves have all been made freedwomen.'" |
sā tāsaṃ bhujissabhāve kate ekūnāni pañcasattaputtāni tāsaṃyeva hatthe posanatthāya datvā sayaṃ mahāpadumakumāraṃyeva gaṇhi. |
When they had been made freedwomen, she gave the four hundred and ninety-nine sons into their hands to be raised, and she herself took only Prince Mahāpaduma. |
♦ atha aparabhāge tesaṃ kumārānaṃ kīḷanavaye sampatte rājā uyyāne nānāvidhaṃ kīḷanaṭṭhānaṃ kāresi. |
♦ Then at a later time, when those princes reached the age of play, the king had various kinds of playgrounds made in the park. |
te attano soḷasavassuddesikakāle sabbeva ekato hutvā uyyāne padumasañchannāya maṅgalapokkharaṇiyā kīḷantā navapadumāni pupphitāni purāṇapadumāni ca vaṇṭato patantāni disvā “imassa tāva anupādinnakassa evarūpā jarā pāpuṇāti, kimaṅgaṃ pana amhākaṃ sarīrassa. |
They, at the age of about sixteen, all being together and playing in the state pond covered with lotuses in the park, saw new lotuses blossomed and old lotuses falling from their stalks and thought, "Even for this inanimate thing, such decay comes. What then of our bodies? |
idampi hi evaṃgatikameva bhavissatī”ti ārammaṇaṃ gahetvā sabbeva paccekabodhiñāṇaṃ nibbattetvā uṭṭhāyuṭṭhāya padumakaṇṇikāsu pallaṅkena nisīdiṃsu. |
This too will be of the same nature." Taking this as their object, all of them produced the knowledge of a solitary Buddha and, rising up, sat cross-legged on the pericarps of the lotuses. |
♦ atha tehi saddhiṃ āgatā rājapurisā bahugataṃ divasaṃ ñatvā “ayyaputtā tumhākaṃ velaṃ jānāthā”ti āhaṃsu. |
♦ Then the royal men who had come with them, knowing that much of the day had passed, said, "Noble sons, know your time." |
te tuṇhī ahesuṃ. |
They were silent. |
te purisā gantvā rañño ārocesuṃ — “kumārā deva, padumakaṇṇikāsu nisinnā, amhesu kathentesupi vacībhedaṃ na karontī”ti. |
Those men went and reported to the king: "The princes, O king, are sitting on the pericarps of the lotuses. Even when we speak, they do not break their silence." |
yathāruciyā tesaṃ nisīdituṃ dethāti. |
"Let them sit as they please." |
te sabbarattiṃ gahitārakkhā padumakaṇṇikāsu nisinnaniyāmeneva aruṇaṃ uṭṭhāpesuṃ. |
They, with a guard set for the whole night, ushered in the dawn, just as they were sitting on the pericarps of the lotuses. |
purisā punadivase upasaṅkamitvā “devā velaṃ jānāthā”ti āhaṃsu. |
The men, on the next day, approached and said, "O devas, know your time." |
na mayaṃ devā, paccekabuddhā nāma mayanti. |
"We are not devas; we are what are called solitary Buddhas." |
ayyā, tumhe bhāriyaṃ kathaṃ kathetha, paccekabuddhā nāma tumhādisā na honti, dvaṅgulakesamassudharā kāye paṭimukkāṭṭhaparikkhārā hontīti. |
"Sirs, you speak a heavy word. Solitary Buddhas are not like you. They are wearers of hair and beards two fingers long, with the eight requisites attached to their bodies." |
te dakkhiṇahatthena sīsaṃ parāmasiṃsu. |
They stroked their heads with their right hands. |
tāvadeva gihiliṅgaṃ antaradhāyi, aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ. |
Instantly, their lay appearance vanished, and the eight requisites appeared on their bodies as if placed there. |
tato passantasseva mahājanassa ākāsena nandamūlakapabbhāraṃ agamaṃsu. |
Then, in full view of the great crowd, they went through the air to the Nandamūlaka slope. |
♦ sāpi kho, padumavatī devī, “ahaṃ bahuputtā hutvā niputtā jātā”ti hadayasokaṃ patvā teneva sokena kālaṃ katvā rājagahanagaradvāragāmake sahatthena kammaṃ katvā jīvanakaṭṭhāne nibbatti. |
♦ And she, Queen Padumavatī, thinking, "I, who had many sons, have become sonless," was overcome by grief of heart and, with that same grief, she passed away and was born in a place where one lives by working with one's own hands in a village at the gate of Rājagaha. |
aparabhāge kulagharaṃ gantvā ekadivasaṃ sāmikassa khettaṃ yāguṃ haramānā tesaṃ attano puttānaṃ antare aṭṭha paccekabuddhe bhikkhācāravelāya ākāsena gacchante disvā sīghaṃ sīghaṃ gantvā sāmikassa ārocesi — “passa, ayya, paccekabuddhe, ete nimantetvā bhojessāmā”ti. |
At a later time, going to a family home and one day carrying gruel to her husband's field, she saw eight of her own sons, solitary Buddhas, going through the air at the time of the alms-round. She went quickly and reported to her husband: "See, sir, the solitary Buddhas. We will invite them and feed them." |
so āha — “samaṇasakuṇā nāmete aññatthāpi evaṃ caranti, na ete paccekabuddhā”ti. |
He said: "These are what are called ascetic-birds. They wander elsewhere like this. These are not solitary Buddhas." |
te tesaṃ kathentānaṃyeva avidūre ṭhāne otariṃsu. |
As they were talking, they descended in a place not far away. |
sā itthī taṃdivasaṃ attano bhattakhajjabhojanaṃ tesaṃ datvā “svepi aṭṭha janā mayhaṃ bhikkhaṃ gaṇhathā”ti āha. |
That woman, on that day, gave her own meal of food and snacks to them and said, "Tomorrow also, let the eight of you accept my alms." |
sādhu, upāsike, tava sakkāro ettakova hotu, āsanāni ca aṭṭheva hontu, aññepi bahū paccekabuddhe disvā tava cittaṃ pasādeyyāsīti. |
"Good, laywoman. Let your honor be just so much, and let the seats be just eight. Seeing many other solitary Buddhas also, you might please your mind." |
sā punadivase aṭṭha āsanāni paññāpetvā aṭṭhannaṃ sakkārasammānaṃ paṭiyādetvā nisīdi. |
She, on the next day, having prepared eight seats and having arranged honor and respect for the eight, sat down. |
♦ nimantitapaccekabuddhā sesānaṃ saññaṃ adaṃsu — “mārisā, ajja aññattha agantvā sabbeva tumhākaṃ mātu saṅgahaṃ karothā”ti. |
♦ The invited solitary Buddhas gave a sign to the others: "Sirs, today, not going elsewhere, all of you do a service to your mother." |
te tesaṃ vacanaṃ sutvā sabbeva ekato ākāsena āgantvā mātu-gehadvāre pāturahesuṃ. |
They, hearing their words, all came together through the air and appeared at the door of their mother's house. |
sāpi paṭhamaṃ laddhasaññatāya bahūpi disvā na kampittha, sabbepi te gehaṃ pavesetvā āsanesu nisīdāpesi. |
She also, because of the sign she had first received, did not tremble even seeing many. She led them all into the house and had them sit on the seats. |
tesu paṭipāṭiyā nisīdantesu navamo aññāni aṭṭha āsanāni māpetvā sayaṃ dhurāsane nisīdi. |
As they were sitting in order, the ninth created another eight seats and sat himself at the head. |
yāva āsanāni vaḍḍhanti, tāva gehaṃ vaḍḍhati. |
As the seats increased, so the house increased. |
evaṃ tesu sabbesupi nisinnesu sā itthī aṭṭhannaṃ paccekabuddhānaṃ paṭiyāditaṃ sakkāraṃ pañcasatānampi yāvadatthaṃ datvā aṭṭha nīluppalahatthake āharitvā nimantitapaccekabuddhānaṃyeva pādamūle ṭhapetvā āha — “mayhaṃ, bhante, nibbattanibbattaṭṭhāne sarīravaṇṇo imesaṃ nīluppalānaṃ antogabbhavaṇṇo viya hotū”ti patthanaṃ akāsi. |
Thus, when all of them were seated, that woman gave the honor prepared for eight solitary Buddhas to all five hundred, as much as they needed, and brought eight handfuls of blue lotuses, placed them at the feet of the invited solitary Buddhas, and said: "Venerable sirs, wherever I am reborn, as a result of these blue lotuses, may my body's complexion be like the color of the heart of these blue lotuses," she made this aspiration. |
paccekabuddhā mātu anumodanaṃ katvā gandhamādanaṃyeva agamaṃsu. |
The solitary Buddhas, giving their blessing to their mother, went back to Gandhamādana. |
♦ sāpi yāvajīvaṃ kusalaṃ katvā tato cutā devaloke nibbattitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule paṭisandhiṃ gaṇhi, nīluppalagabbhasamānavaṇṇatāya cassā uppalavaṇṇātveva nāmaṃ akaṃsu. |
♦ She also, for her whole life, having performed wholesome deeds, passed away from there and was reborn in the deva world. In this Buddha-era, she took conception in a merchant family in Sāvatthī. Because her complexion was like that of the heart of a blue lotus, her name was Uppalavaṇṇā. |
athassā vayappattakāle sakalajambudīparājāno ca seṭṭhino ca seṭṭhissa santikaṃ pahiṇiṃsu — “dhītaraṃ amhākaṃ detū”ti . |
When she came of age, all the kings and merchants of Jambudīpa sent a message to the merchant, saying, "Give your daughter to us." |
apahiṇanto nāma nāhosi. |
There was no one who did not send one. |
tato seṭṭhi cintesi — “ahaṃ sabbesaṃ manaṃ gahetuṃ na sakkhissāmi, upāyaṃ panekaṃ karissāmī”ti dhītaraṃ pakkosāpetvā “pabbajituṃ amma sakkhissasī”ti āha. |
Then the merchant thought: "I cannot please everyone's mind, but I will make one plan." He had his daughter summoned and said, "Mother, will you be able to go forth?" |
tassā pacchimabhavikattā pituvacanaṃ sīse āsittasatapākatelaṃ viya ahosi, tasmā pitaraṃ “pabbajissāmi, tātā”ti āha. |
She, being in her last existence, her father's word was like a hundred times-brewed oil poured on her head. Therefore she said to her father, "I will go forth, father." |
so tassā sakkāraṃ katvā bhikkhuniupassayaṃ netvā pabbājesi. |
He, paying her honor, took her to the nunnery and had her ordained. |
tassā acirapabbajitāya eva uposathāgāre kālavāro pāpuṇi. |
Not long after she went forth, the turn for the hall-duty in the Uposatha hall came to her. |
sā dīpaṃ jāletvā uposathāgāraṃ sammajjitvā dīpasikhāya nimittaṃ gaṇhitvā punappunaṃ olokayamānā tejokasiṇārammaṇaṃ jhānaṃ nibbattetvā tadeva pādakaṃ katvā arahattaṃ pāpuṇi. |
She lit a lamp, swept the Uposatha hall, and taking the flame of the lamp as her sign, she looked at it again and again, produced the jhāna with the fire-kasiṇa as its object, and making that very thing the basis, she attained Arahantship. |
arahattaphalena saddhiṃyeva ca iddhivikubbane ciṇṇavasī ahosi. |
And together with the fruit of Arahantship, she became one of habitual practice in the display of psychic powers. |
sā aparabhāge satthu yamakapāṭihāriyakaraṇadivase “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti sīhanādaṃ nadi. |
She, at a later time, on the day the Teacher performed the twin miracle, roared the lion's roar, "I, venerable sir, will perform the miracle." |
satthā idaṃ kāraṇaṃ aṭṭhuppattiṃ katvā jetavanavihāre nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento imaṃ theriṃ iddhimantīnaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making this reason the occasion, while seated in the Jetavana monastery and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among those with psychic powers. |
♦ paṭācārātherīvatthu |
♦ The Story of the Elder Nun Paṭācārā |
♦ 238. catutthe vinayadharānaṃ yadidaṃ paṭācārāti paṭācārā therī vinayadharānaṃ aggāti dasseti. |
♦ 238. In the fourth, "of the Vinaya-holders, this Paṭācārā" means, of the nuns who are Vinaya-holders, the Elder Nun Paṭācārā is the foremost, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among the Vinaya-holders, performed a meritorious deed, and aspired for that position. |
sā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ katvā puna devaloke nibbattitvā ekaṃ buddhantaraṃ sampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhigehe paṭisandhiṃ gaṇhi. |
She, for her whole life, having performed wholesome deeds and wandering among gods and humans, at the time of the Buddha Kassapa, took conception in the house of King Kiki of Kāsī and, being among seven sisters, she practiced the maiden's holy life, undertaking the ten precepts for twenty thousand years, had a monastic cell built for the community of monks, and was reborn again in the deva world. For one Buddha-interval, enjoying prosperity, in this Buddha-era, she took conception in a merchant's family in Sāvatthī. |
♦ sā aparabhāge vayappattā attano gehe ekena kammakārena saddhiṃ santhavaṃ katvā aparabhāge attano samānajātikaṃ kulaṃ gacchantī katasanthavassa purisassa saññaṃ adāsi — “na tvaṃ sve paṭṭhāya maṃ paṭihārasatenapi daṭṭhuṃ labhissasi, sace te kammaṃ atthi, idāni maṃ gaṇhitvā gacchāhī”ti. |
♦ At a later time, when she came of age, she had an affair with a certain workman in her own house and, at a later time, when she was to go to a family of equal birth, she gave a sign to the man she had had the affair with: "From tomorrow on, you will not get to see me even with a hundred gatekeepers. If you have any business with me, take me and go now." |
so “evaṃ hotū”ti anucchavikaṃ hatthasāraṃ gahetvā taṃ ādāya nagarato tīṇi cattāri yojanāni paṭikkamitvā ekasmiṃ gāmake vāsaṃ kappesi. |
He said, "So be it," and taking a suitable amount of portable wealth, he took her and, having gone three or four yojanas from the city, they set up a dwelling in a certain small village. |
♦ atha aparabhāge tassā kucchiyaṃ gabbho patiṭṭhāsi. |
♦ Then at a later time, a fetus was established in her womb. |
sā gabbhe paripakke “idaṃ amhākaṃ anāthaṭṭhānaṃ, kulagehaṃ gacchāma sāmī”ti āha. |
When her pregnancy was full-term, she said, "This is a helpless place for us. Let us go to my family home, husband." |
so “ajja gacchāma, sve gacchāmā”ti gantuṃ asakkonto kālaṃ vītināmesi. |
He, saying, "We will go today, we will go tomorrow," being unable to go, passed the time. |
sā tassa kāraṇaṃ ñatvā “nāyaṃ bālo maṃ nessatī”ti tasmiṃ bahi gate “ekikāva kulagehaṃ gamissāmī”ti maggaṃ paṭipajji. |
She, knowing the reason, thought, "This fool will not take me," and when he was outside, she thought, "I will go to my family home alone," and set out on the road. |
so āgantvā taṃ gehe apassanto paṭivissake pucchitvā “kulagehaṃ gatā”ti sutvā “maṃ nissāya kuladhītā anāthā jātā”ti padānupadikaṃ gantvā sampāpuṇi. |
He, returning and not seeing her in the house, asked the neighbors and, hearing, "She has gone to her family home," thinking, "The daughter of a good family has become helpless on my account," he followed her footsteps and caught up with her. |
tassā antarāmaggeva gabbhavuṭṭhānaṃ ahosi. |
She gave birth right on the road. |
tato “yassatthāya mayaṃ gaccheyyāma, so attho antarāmaggeva nipphanno, idāni gantvā kiṃ karissāmā”ti paṭinivattiṃsu. |
Then, thinking, "The purpose for which we would go has been accomplished on the road. What will we do by going now?" they turned back. |
puna tassā kucchiyaṃ gabbho patiṭṭhāsīti purimanayeneva vitthāretabbaṃ. |
Again, a fetus was established in her womb. This should be detailed in the former manner. |
♦ antarāmagge panassā gabbhavuṭṭhāne jātamatteyeva catūsu disāsu mahāmegho uṭṭhahi. |
♦ But on the road, as soon as she gave birth, a great cloud arose in the four directions. |
sā taṃ purisaṃ āha — “sāmi, avelāya catūsu disāsu megho uṭṭhito, attano vasanaṭṭhānaṃ kātuṃ vāyamāhī”ti. |
She said to that man: "Husband, a cloud has arisen in the four directions at the wrong time. Strive to make a dwelling place for yourself." |
so “evaṃ karissāmī”ti daṇḍakehi kuṭikaṃ katvā “chadanatthāya tiṇaṃ āharissāmī”ti ekasmiṃ mahāvammikapāde tiṇaṃ chindati. |
He said, "I will do so," and having made a hut with sticks, he thought, "I will bring grass for the roofing," and was cutting grass at the foot of a large anthill. |
atha naṃ vammike nipanno kaṇhasappo pāde ḍaṃsi, so tasmiṃyeva ṭhāne patito. |
Then a black snake lying in the anthill bit him on the foot. He fell in that very place. |
sāpi “idāni āgamissati, idāni āgamissatī”ti sabbarattiṃ khepetvā “addhā maṃ so ‘anāthā esā’ti magge chaḍḍetvā gato bhavissatī”ti āloke sañjāte padānusārena olokentī vammikapāde patitaṃ disvā “maṃ nissāya naṭṭho puriso”ti paridevitvā daharadārakaṃ passenādāya mahallakaṃ aṅgulīhi gāhāpetvā maggena gacchantī antarāmagge ekaṃ uttānanadiṃ disvā “dvepi dārake ekappahāreneva ādāya gantuṃ na sakkhissāmī”ti jeṭṭhakaṃ orimatīre ṭhapetvā daharaṃ paratīraṃ netvā pilotikacumbaṭake nipajjāpetvā puna nivattitvā “itaraṃ gahetvā gamissāmī”ti nadiṃ otari. |
She also, thinking, "He will come now, he will come now," spent the whole night and, when light appeared, she looked along his tracks and, seeing him fallen at the foot of the anthill, she lamented, "The man is lost on my account." She took the young child on her hip and, having the older one take her by the fingers, as she was going along the road, she saw a swollen river on the way and thought, "I will not be able to take both children across at once." She left the elder one on the near bank and, taking the younger one to the far bank and laying him on a bundle of cloth, she turned back again and, thinking, "I will take the other and go," she entered the river. |
♦ athassā nadīmajjhaṃ pattakāle eko seno “maṃsapiṇḍo ayan”ti saññāya dārakaṃ vijjhituṃ āgacchati. |
♦ Then, when she had reached the middle of the river, a certain hawk, thinking, "This is a piece of meat," came to snatch the child. |
sā hatthaṃ pasāretvā senaṃ palāpesi. |
She stretched out her hand and drove the hawk away. |
tassā taṃ hatthavikāraṃ disvā mahallakadārako “maṃ pakkosatī”ti saññāya nadiṃ otaritvā sote patito yathāsotaṃ agamāsi . |
The older child, seeing that gesture of her hand, thought, "She is calling me," and entering the river, he fell into the current and was carried away by the stream. |
sopi seno tassā asampattāya eva taṃ daharadārakaṃ gaṇhitvā agamāsi. |
That hawk also, before she could reach him, took that young child and went away. |
sā balavasokābhibhūtā antarāmagge imaṃ vilāpagītaṃ gāyantī gacchati — |
She, overcome by strong grief, went along the road, singing this lament: |
♦ “ubho puttā kālaṅkatā, panthe mayhaṃ patī mato”ti. |
♦ “Both my sons are dead, my husband is dead on the road.” |
♦ sā evaṃ vilapamānāva sāvatthiṃ patvā kulasabhāgaṃ gantvāpi sokavaseneva attano gehaṃ vavatthapetuṃ asakkontī “imasmiṃ ṭhāne evaṃvidhaṃ nāma kulaṃ atthi, kataraṃ taṃ gehan”ti paṭipucchi. |
♦ She, lamenting thus, reached Sāvatthī and, though she went to the area of her family, due to her grief, she was unable to locate her own house and asked, "In this place, there is a family of such-and-such a name. Which house is that?" |
tvaṃ taṃ kulaṃ paṭipucchitvā kiṃ karissasi? |
"What will you do, asking about that family? |
tesaṃ vasanagehaṃ vātappahārena patitaṃ, tattheva te sabbepi jīvitakkhayaṃ pattā, atha ne khuddakamahallake ekacitakasmiṃyeva jhāpenti, passa esā dhūmavaṭṭi paññāyatīti. |
Their dwelling house has fallen down due to a storm. Right there, all of them have reached the end of their lives. Then they are being cremated, young and old, on a single pyre. See, that plume of smoke is visible." |
sā taṃ kathaṃ sutvāva kiṃ tumhe vadathā”ti attano nivatthasāṭakaṃ sandhāretuṃ asakkontī jātaniyāmeneva bāhā paggayha kandamānā ñātīnaṃ citakaṭṭhānaṃ gantvā taṃ vilāpagītaṃ paripuṇṇaṃ katvā paridevamānā — |
She, as soon as she heard that talk, cried out, "What are you saying?" and being unable to keep her lower garment on, just as she was born, she stretched out her arms and, weeping, went to her kinsmen's cremation site and, completing that lament, she wailed: |
♦ “ubho puttā kālaṅkatā, panthe mayhaṃ patī mato. |
♦ “Both my sons are dead, my husband is dead on the road. |
♦ mātā pitā ca bhātā ca, ekacitakasmiṃ ḍayhare”ti. |
♦ My mother, father, and brother are burning on a single pyre.” |
— |
— |
♦ āha. |
♦ she said. |
aññena janena sāṭakaṃ dinnampi phāletvā phāletvā chaḍḍeti. |
Even a cloth given by another person, she would tear it up and throw it away. |
atha naṃ diṭṭhadiṭṭhaṭṭhāne mahājano parivāretvā carati. |
Then, wherever she was seen, a great crowd would surround her and follow. |
athassā “ayaṃ paṭācāraṃ paṭapariharaṇaṃ vinā caratī”ti paṭācārāteva nāmaṃ akaṃsu. |
Then, because "this Paṭācārā wanders without wearing a cloth," her name became Paṭācārā. |
yasmā cassā so naggabhāvena alajjīācāro pākaṭo ahosi, tasmā patito ācāro assāti paṭācārātveva nāmaṃ akaṃsu. |
And because that shameless conduct of her nakedness became well-known, her name became Paṭācārā, as in "one whose conduct (ācāra) has fallen (patita)." |
♦ sā ekadivasaṃ satthari mahājanassa dhammaṃ desente vihāraṃ pavisitvā parisapariyante aṭṭhāsi. |
♦ One day, as the Teacher was teaching the Dhamma to a great crowd, she entered the monastery and stood at the edge of the assembly. |
satthā mettāpharaṇena pharitvā “satiṃ paṭilabha, bhagini, satiṃ paṭilabha, bhaginī”ti āha. |
The Teacher, pervading her with loving-kindness, said, "Regain your mindfulness, sister. Regain your mindfulness, sister." |
tassā satthu vacanaṃ sutvā balavahirottappaṃ āgataṃ, sā tattheva bhūmiyaṃ nisīdi. |
She, hearing the Teacher's word, and with strong shame and fear of wrongdoing arisen, sat down right there on the ground. |
avidūre ṭhito puriso uttarisāṭakaṃ khipitvā adāsi. |
A man standing nearby threw his upper garment and gave it. |
sā taṃ nivāsetvā dhammaṃ assosi. |
She put it on and listened to the Dhamma. |
satthā tassā cariyavasena imā dhammapade gāthā āha — |
The Teacher, according to her disposition, spoke these verses in the Dhammapada: |
♦ “na santi puttā tāṇāya, na pitā nāpi bandhavā. |
♦ “Sons are no protection, nor father, nor relatives. |
♦ antakenādhipannassa, natthi ñātīsu tāṇatā. |
♦ For one overcome by the Ender, there is no protection among kinsmen. |
♦ “etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto. |
♦ “Knowing this course of events, the wise one, restrained by virtue, |
♦ nibbānagamanaṃ maggaṃ, khippameva visodhaye”ti. |
♦ should quickly clear the path leading to Nibbāna.” |
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. |
♦ sā gāthāpariyosāne yathāṭhitāva sotāpattiphale patiṭṭhāya satthāraṃ upasaṅkamitvā vanditvā pabbajjaṃ yāci. |
♦ At the end of the verse, just as she was standing, she was established in the fruit of stream-entry, approached the Teacher, paid homage, and asked for the going-forth. |
satthā “tassā bhikkhuniupassayaṃ gantvā pabbajā”ti pabbajjaṃ sampaṭicchi. |
The Teacher consented to her going-forth, saying, "Go to the nunnery and go forth." |
sā pabbajitvā nacirasseva arahattaṃ patvā buddhavacanaṃ gaṇhantī vinayapiṭake ciṇṇavasī ahosi. |
She circumambulated the Teacher three times, paid homage, went to the nunnery, and received the going-forth and the higher ordination. Not long after, working on wise attention, she developed insight. |
aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento paṭācāraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher sent this radiant verse to her: |
| ♦ “And he who lives for a hundred years, not seeing the deathless state, | |
| ♦ better is one day's life for one who sees the deathless state.” | |
| . | |
| ♦ At the end of the verse, she attained Arahantship and, being most extreme in the use of her requisites, she wandered about, wearing a robe endowed with the three kinds of coarseness. | |
| Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed Paṭācārā in the foremost position among the Vinaya-holders. | |
♦ dhammadinnātherīvatthu |
♦ The Story of the Elder Nun Dhammadinnā |
♦ 239. pañcame dhammakathikānanti dhammakathikānaṃ bhikkhunīnaṃ dhammadinnā aggāti dasseti. |
♦ 239. In the fifth, "of the Dhamma-preachers" shows that, of the nuns who are Dhamma-preachers, Dhammadinnā is the foremost. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ parāyattaṭṭhāne nibbattitvā padumuttarassa bhagavato aggasāvakassa sujātattherassa adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she was born in a dependent position in the city of Haṃsavatī and, having performed a meritorious deed for the chief female disciple of the Blessed One Padumuttara, the Elder Nun Sujātā, she aspired for that position. |
sā yāvajīvaṃ kusalaṃ katvā sagge nibbatti. |
She, for her whole life, having given donations and being reborn in heaven, everything should be understood in the same way as the resolve of the Elder Nun Khemā below. |
sabbaṃ heṭṭhā khemātheriyā abhinīhāravaseneva veditabbaṃ. |
But at the time of the Buddha Phussa, she was living in the house of the workman appointed to the alms-giving of the three brothers by a different mother of the Teacher. When told, "Give one," she gave two. |
phussabuddhakāle panesā satthu vemātikānaṃ tiṇṇaṃ bhātikānaṃ dānādhikāre ṭhapitakammikassa gehe vasamānā “ekaṃ dehī”ti vuttā dve adāsi. |
Thus, giving everything without diminishing it, and having passed ninety-two eons, at the time of the Buddha Kassapa, she took conception in the house of King Kiki of Kāsī and, being among seven sisters, she practiced the holy life for twenty thousand years, had a monastic cell built for the community of monks, and was reborn in the deva world. For one Buddha-interval, enjoying prosperity, in this Buddha-era, she took conception in a family home and, at a later time, went to the house of the merchant Visākha. |
evaṃ sabbaṃ aparihāpentī datvā dvenavutikappe atikkamma kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde kulagehe paṭisandhiṃ gaṇhitvā aparabhāge visākhaseṭṭhino gehaṃ gatā. |
The merchant Visākha was a friend of Bimbisāra and, having gone with the king to the first sight of the Ten-Powered One and having heard the Dhamma, he was established in the fruit of stream-entry. At a later time, he realized the fruit of a non-returner. |
visākhaseṭṭhi nāma bimbisārassa sahāyako raññā saddhiṃ dasabalassa paṭhamadassanaṃ gantvā dhammaṃ sutvā sotāpattiphale patiṭṭhito, aparabhāge anāgāmiphalaṃ sacchākāsi. |
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♦ so taṃdivasaṃ gharaṃ gantvā sopānamatthake ṭhitāya dhammadinnāya hatthe pasārite hatthaṃ anālambitvāva pāsādaṃ abhiruhi. |
♦ On that day, going home, when Dhammadinnā, who was standing at the top of the stairs, stretched out her hand, he went up to the palace without even taking her hand. |
bhuñjamānopi “imaṃ detha, imaṃ harathā”ti na byāhari. |
Even while eating, he did not utter, "Give this, bring that." |
dhammadinnā kaṭacchuṃ gahetvā parivisamānā cintesi — “ayaṃ me hatthālambakaṃ dentiyāpi hatthaṃ na ālambi, bhuñjamānopi kiñci na katheti, ko nu kho mayhaṃ doso”ti? |
Dhammadinnā, taking a ladle and serving, thought: "He did not take my hand even when I was giving him support for his hand. Even while eating, he does not say anything. What fault is there in me?" |
atha naṃ bhuttāviṃ “ko nu kho me, ayya, doso”ti pucchi. |
Then, after he had eaten, she asked him, "What fault is there in me, sir?" |
dhammadinne tuyhaṃ doso natthi, ahaṃ pana ajja paṭṭhāya santhavavasena tumhākaṃ santike nisīdituṃ vā ṭhātuṃ vā āharāpetvā khādituṃ vā bhuñjituṃ vā abhabbo. |
"Dhammadinnā, there is no fault in you. But I, from today on, am unable to sit or stand in your presence by way of intimacy, or to eat or enjoy what is brought. |
tvaṃ sace icchasi, imasmiṃ gehe vasa. |
If you wish, live in this house. |
no ce icchasi, yattakena te dhanena attho, taṃ gaṇhitvā kulagharaṃ gacchāhīti. |
If you do not wish, take as much wealth as you need and go to your family home." |
ayyaputta, evaṃ sante ahaṃ tumhehi chaḍḍitakheḷaṃ vamitavamanaṃ sīsena ukkhipitvā na carissāmi, mayhaṃ pabbajjaṃ anujānāthāti. |
"Noble son, if so, I will not carry on my head the spittle that has been spit out by you, the vomit that has been vomited. Permit my going-forth." |
visākho “sādhu, dhammadinne”ti rañño ārocetvā dhammadinnaṃ suvaṇṇasivikāya bhikkhuniupassayaṃ pabbajjatthāya pesesi. |
Visākha said, "Good, Dhammadinnā," and reporting to the king, he sent Dhammadinnā to the nunnery in a golden palanquin for the going-forth. |
♦ sā pabbajitvā cintesi — “ayaṃ tāva seṭṭhi gharamajjhe ṭhitova dukkhassantaṃ akāsi, pabbajjaṃ laddhakālato paṭṭhāya pana mayāpi dukkhassantaṃ kātuṃ vaṭṭatī”ti ācariyupajjhāyānaṃ santikaṃ gantvā, “ayye, mayhaṃ ākiṇṇaṭṭhāne cittaṃ na ramati, gāmakāvāsaṃ gacchāmī”ti āha. |
♦ She, having gone forth, thought: "This merchant, while still in the household, has made an end of suffering. From the time I have received the going-forth, it is proper for me also to make an end of suffering." She went to her teachers and preceptors and said, "Venerable ladies, my mind does not delight in a crowded place. I will go to a village dwelling." |
theriyo tassā mahākulā nikkhamma pabbajitabhāvena cittaṃ vāretuṃ asakkontiyo taṃ gahetvā gāmakāvāsaṃ agamaṃsu. |
The elder nuns, being unable to restrain her mind because she had gone forth from a great family, took her and went to a village dwelling. |
sā atīte madditasaṅkhāratāya nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
She, because of her perfected formations in the past, not long after attained Arahantship together with the analytical knowledges. |
athassā etadahosi — “mayhaṃ kiccaṃ matthakaṃ pattaṃ, idha vasitvā kiṃ karissāmi, rājagahameva gacchāmi, tatra maṃ nissāya bahu ñātisaṅgho puññāni karissatī”ti theriyo gahetvā nagarameva paccāgatā. |
Then it occurred to her: "My task has reached its culmination. What will I do, living here? I will go back to Rājagaha. There, relying on me, a large assembly of kinsmen will perform meritorious deeds." She took the elder nuns and returned to the city. |
♦ visākho tassā āgatabhāvaṃ ñatvā “sīghaṃ āgatā ukkaṇṭhitā nu kho bhavissatī”ti sāyanhasamaye tassā santikaṃ gantvā abhivādetvā ekamantaṃ nisinno “ukkaṇṭhitabhāvaṃ pucchituṃ ayuttan”ti pañcakkhandhādivasena pañhe pucchi, dhammadinnā khaggena uppalanālaṃ chindantī viya pucchitaṃ pucchitaṃ vissajjesi. |
♦ Visākha, knowing of her arrival, thought, "She has come quickly. Can she be discontented?" and in the evening, he went to her, paid homage, and sitting to one side, thinking, "It is improper to ask about discontent," he asked questions by way of the five aggregates and so on. Dhammadinnā, as if cutting a lotus stalk with a sword, answered whatever was asked. |
upāsako dhammadinnātheriyā ñāṇassa sūrabhāvaṃ ñatvā attano adhigataṭṭhāne paṭipāṭiyā tīsu maggesu sabbākārena pañhe pucchitvā uggahavasena arahattamaggepi pucchi. |
The lay follower, knowing the brilliance of the Elder Nun Dhammadinnā's knowledge, asked questions in order on the three paths in every way up to the state he had attained, and by way of grasping, he also asked about the path of Arahantship. |
dhammadinnātherīpi upāsakassa yāva anāgāmiphalāva visayabhāvaṃ ñatvā “idāni attano visayaṃ atikkamitvā dhāvatī”ti taṃ nivattentī “accasarā, āvuso visākha, pañhe, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ, nibbānogadhañhi, āvuso visākha, brahmacariyaṃ nibbānaparāyaṇaṃ nibbānapariyosānaṃ. |
The Elder Nun Dhammadinnā also, knowing that the lay follower's domain was only up to the fruit of a non-returner, thinking, "Now he is running beyond his own domain," restraining him, said, "You have gone too far, friend Visākha, in your questions. You were not able to grasp the limit of the questions. The holy life, friend Visākha, is plunged into Nibbāna, has Nibbāna as its destination, has Nibbāna as its final end. |
ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. |
And if you wish, friend Visākha, you may approach the Blessed One and ask this matter. |
yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī”ti āha. |
And as the Blessed One explains it to you, so should you bear it in mind." |
♦ visākho satthu santikaṃ gantvā sabbaṃ pucchāvissajjananayaṃ kathesi. |
♦ Visākha went to the Teacher and told him the whole method of the questions and answers. |
satthā tassa vacanaṃ sutvā “mama dhītāya atītānāgatapaccuppannesu khandhesu taṇhā natthī”ti vatvā dhammapade imaṃ gāthamāha — |
The Teacher, hearing his words, said, "My daughter has no craving for the aggregates in the past, future, or present," and spoke this verse in the Dhammapada: |
♦ “yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ. |
♦ “For whom there is nothing before, after, or in between, |
♦ akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ possessing nothing, unattached—him I call a brahmin.” |
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♦ tato dhammadinnāya sādhukāraṃ datvā visākhaṃ upāsakaṃ etadavoca — “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā visākha, dhammadinnā bhikkhunī. |
♦ Then, giving a cry of approval to Dhammadinnā, he said this to the lay follower Visākha: "The nun Dhammadinnā is wise, Visākha. The nun Dhammadinnā is of great wisdom, Visākha. |
maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evameva byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ, eso cevetassa attho, evañca naṃ dhārehī”ti. |
If you were to ask me this matter, Visākha, I too would explain it in the same way. |
evametaṃ vatthu samuṭṭhitaṃ. |
As it has been explained by the nun Dhammadinnā, that is its meaning, and so should you bear it in mind." |
aparabhāge satthā jetavane nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento idameva cūḷavedallaṃ aṭṭhuppattiṃ katvā theriṃ imasmiṃ sāsane dhammakathikānaṃ aggaṭṭhāne ṭhapesīti. |
Thus this story originated. |
| Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, making this very Cūḷavedalla Sutta the occasion, placed the elder nun in the foremost position among the Dhamma-preachers in this dispensation. | |
♦ nandātherīvatthu |
♦ The Story of the Elder Nun Nandā |
♦ 240. chaṭṭhe jhāyīnaṃ yadidaṃ nandāti jhānābhiratānaṃ, nandā therī, aggāti dasseti. |
♦ 240. In the sixth, "of the meditators, this Nandā" means, of those who delight in jhāna, the Elder Nun Nandā is the foremost, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma, saw the Teacher place a certain nun in the foremost position among those who delight in jhāna, performed a meritorious deed, and aspired for that position. |
sā tato kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ satthu nibbattito puretarameva mahāpajāpatigotamiyā kucchimhi paṭisandhiṃ gaṇhi, nandātissā nāmaṃ akaṃsu. |
She, for a hundred thousand eons, wandering among gods and humans, even before the birth of our Teacher, took conception in the womb of Mahāpajāpatī Gotamī. They gave her the name Nandā. |
rūpanandātipi vuccati. |
She is also called Rūpanandā. |
sā aparabhāge uttamarūpabhāvena janapadakalyāṇī nāma jātā. |
She, at a later time, because of her supreme beauty, became known as Janapadakalyāṇī. |
♦ sā amhākaṃ dasabale sabbaññutaṃ patvā anupubbena kapilavatthuṃ āgantvā nandañca rāhulañca pabbājetvā pakkante suddhodanamahārājassa parinibbutakāle “mahāpajāpatigotamī ca rāhulamātā ca nikkhamitvā satthu santike pabbajitā”ti ñatvā “imāsaṃ pabbajitakālato paṭṭhāya mayhaṃ idha kiṃ kamman”ti mahāpajāpatiyā santikaṃ gantvā pabbaji. |
♦ She, when our Ten-Powered One had attained omniscience and had come in due course to Kapilavatthu and had ordained both Nanda and Rāhula, and had departed, at the time of King Suddhodana's final passing, knowing, "Both Mahāpajāpatī Gotamī and Rāhula's mother have gone forth under the Teacher," thought, "From the time they went forth, what is my business here?" and going to Mahāpajāpatī, she went forth. |
pabbajitadivasato paṭṭhāya “satthā rūpaṃ garahatī”ti satthu upaṭṭhānaṃ na gacchati, ovādavāre sampatte aññaṃ pesetvā ovādaṃ āharāpeti. |
From the day she went forth, thinking, "The Teacher disparages form," she did not go to attend on the Teacher. When her turn for instruction came, she would send another and have the instruction brought. |
satthā tassā rūpamadamattabhāvaṃ ñatvā “attano ovādaṃ attanāva āgantvā gaṇhantu, na bhikkhunīhi aññā pesetabbā”ti āha. |
The Teacher, knowing her state of being intoxicated with the pride of her form, said, "Let them come themselves and receive their own instruction. Another nun is not to be sent." |
tato rūpanandā aññaṃ maggaṃ apassantī akāmā ovādaṃ agamāsi. |
Then Rūpanandā, not seeing any other way, went unwillingly for the instruction. |
♦ satthā tassā caritavasena iddhiyā ekaṃ itthirūpaṃ nimminitvā tālavaṇṭaṃ gahetvā bījamānaṃ viya akāsi. |
♦ The Teacher, according to her disposition, created by psychic power an image of a woman and made her as if fanning with a palm-leaf fan. |
rūpanandā taṃ disvā cintesi — “ahaṃ akāraṇeneva pamattā hutvā nāgacchāmi, evarūpāpi itthiyo satthu santike vissatthā caranti. |
Rūpanandā, seeing her, thought: "I, without reason, being negligent, do not come. Even such women move about confidently in the Teacher's presence. |
mama rūpaṃ etāsaṃ rūpassa kalaṃ nāgghati soḷasiṃ, ajānitvāva ettakaṃ kālaṃ na āgatamhī”ti tameva itthinimittaṃ gaṇhitvā olokentī aṭṭhāsi. |
My form does not deserve even a sixteenth part of their form. Without knowing, I did not come for so long." She took that very image of the woman as her sign and stood looking. |
satthā tassā pubbahetusampannatāya “aṭṭhīnaṃ nagaraṃ katan”ti dhammapade gāthaṃ vatvā — |
The Teacher, because of her perfected past causes, spoke the verse from the Dhammapada, "A city of bones is made," and taught the sutta— |
♦ “caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayan”ti. |
♦ “Whether walking or standing, sitting or lying down.” |
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— |
♦ suttaṃ abhāsi. |
suttaṃ abhāsi. |
sā tasmiṃyeva rūpe khayavayaṃ paṭṭhapetvā arahattaṃ pāpuṇi. |
She, establishing the perception of decay and destruction in that very form, attained Arahantship. |
imasmiṃ ṭhāne idaṃ vatthu heṭṭhā khemātheriyā vatthunā sadisamevāti na vitthāritaṃ. |
At this point, this story is similar to the story of the Elder Nun Khemā below and is not detailed. |
tato paṭṭhāya, rūpanandā, jhānābhiratānaṃ antare dhurappattā ahosi. |
From then on, Rūpanandā reached the pinnacle among those who delight in jhāna. |
satthā aparabhāge jetavane nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento nandātheriṃ jhāyīnaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, seated in Jetavana and placing the nuns in positions of rank in order, placed the Elder Nun Nandā in the foremost position among the meditators. |
♦ soṇātherīvatthu |
♦ The Story of the Elder Nun Soṇā |
♦ 241. sattame āraddhavīriyānanti paggahitaparipuṇṇavīriyānaṃ soṇā aggāti dasseti. |
♦ 241. In the seventh, "of the aroused in energy" shows that, of those of exerted and perfected energy, Soṇā is the foremost. |
ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā aparabhāge dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Dhamma, saw the Teacher place a certain nun in the foremost position among those of aroused energy, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge gharāvāse vutthā bahū puttadhītaro labhitvā sabbepi visuṃ visuṃ gharāvāse patiṭṭhāpesi. |
She, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, took conception in a family home in Sāvatthī and, at a later time, having lived the household life and having obtained many sons and daughters, she established all of them in separate households. |
te tato paṭṭhāya “ayaṃ amhākaṃ kiṃ karissatī”ti taṃ attano santikaṃ āgataṃ “mātā”ti saññampi na kariṃsu. |
They, from then on, thinking, "What will she do for us?" did not even have the thought "mother" when she came to them. |
bahuputtikasoṇā tesaṃ attani agāravabhāvaṃ ñatvā “gharāvāsena kiṃ karissāmī”ti nikkhamitvā pabbaji. |
Soṇā of many children, knowing their lack of respect for her, thought, "What will I do with the household life?" and leaving, she went forth. |
atha naṃ bhikkhuniyo “ayaṃ vattaṃ na jānāti, ayuttaṃ karotī”ti daṇḍakammaṃ karonti. |
Then the nuns, thinking, "She does not know the duties; she does what is improper," performed a disciplinary act against her. |
puttadhītaro taṃ daṇḍakammaṃ āharantiṃ disvā “ayaṃ yāvajjadivasā sikkhāmattampi na jānātī”ti diṭṭhadiṭṭhaṭṭhāne uppaṇḍesuṃ. |
Her sons and daughters, seeing her bringing the disciplinary act, mocked her in every place they saw her, saying, "Even to this day, she does not know even the training." |
sā tesaṃ vacanaṃ sutvā uppannasaṃvegā “attano gativisodhanaṃ kātuṃ vaṭṭatī”ti nisinnaṭṭhānepi ṭhitaṭṭhānepi dvattiṃsākāraṃ sajjhāyati. |
She, hearing their words, and with spiritual urgency arisen, thought, "It is proper to purify my own destiny," and whether sitting or standing, she would recite the thirty-two parts of the body. |
sā yatheva pubbe bahuputtikasoṇattherīti paññāyittha, evaṃ pacchā āraddhavīriyasoṇattherīti pākaṭā jātā. |
Just as she was formerly known as Soṇā of many children, so she later became known as the Elder Nun Soṇā of aroused energy. |
♦ athekadivasaṃ bhikkhuniyo vihāraṃ gacchantiyo “bhikkhunisaṅghassa udakaṃ tāpeyyāsi, soṇe”ti vatvā agamaṃsu. |
♦ Then one day, the nuns, going to the monastery, said, "Soṇā, you should heat the water for the community of nuns," and they went. |
sāpi udakatāpanato puretarameva aggisālāya caṅkamitvā caṅkamitvā dvattiṃsākāraṃ sajjhāyantī vipassanaṃ vaḍḍhesi. |
She also, even before heating the water, walked up and down in the fire-hall and, reciting the thirty-two parts of the body, she developed insight. |
satthā gandhakuṭiyaṃ nisinnova imaṃ obhāsagāthaṃ abhāsi — |
The Teacher, seated in the perfumed chamber, spoke this radiant verse: |
♦ “yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ. |
♦ “And he who lives for a hundred years, not seeing the supreme Dhamma, |
♦ ekāhaṃ jīvitaṃ seyyo, passato dhammamuttaman”ti. |
♦ better is one day's life for one who sees the supreme Dhamma.” |
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♦ sā gāthāpariyosāne arahattaṃ patvā cintesi — “ahaṃ arahattaṃ pattā, āgantukajano ca anupadhāretvāva mayi avaññāya kiñci vatvā bahuṃ apuññampi pasaveyya, tasmā saṃlakkhaṇakāraṇaṃ kātuṃ vaṭṭatī”ti. |
♦ At the end of the verse, she attained Arahantship and thought: "I have attained Arahantship. And a newcomer, without considering, and out of disrespect for me, might say something and produce much demerit. Therefore, it is proper to do something as a sign." |
sā udakabhājanaṃ uddhanaṃ āropetvā heṭṭhā aggiṃ na akāsi. |
She placed a water-pot on the stove but did not make a fire underneath. |
bhikkhuniyo āgantvā uddhanaṃ olokentiyo aggiṃ adisvā “imaṃ mahallikaṃ ‘bhikkhunisaṅghassa udakaṃ tāpehī’ti avocumha, ajjāpi uddhane aggimpi na karotī”ti āhaṃsu. |
The nuns came and, looking at the stove and not seeing a fire, said, "We told this old woman, 'Heat the water for the community of nuns,' but even today she has not made a fire on the stove." |
ayye, kiṃ tumhākaṃ agginā, uṇhodakena nhāyitukāmā bhājanato udakaṃ gahetvā nhāyathāti? |
"Venerable ladies, what need have you for a fire? Those who wish to bathe with hot water, take water from the pot and bathe." |
tāpi “bhavissati ettha kāraṇan”ti gantvā udake hatthaṃ otāretvā uṇhabhāvaṃ ñatvā ekakuṭaṃ āharitvā udakaṃ gaṇhanti, gahitagahitaṭṭhānaṃ paripūrati. |
They also, thinking, "There must be a reason for this," went and, putting their hands in the water and knowing its heat, they brought a pot and took water. The place that was taken filled up again. |
tadā sabbāva tassā arahatte ṭhitabhāvaṃ ñatvā daharatarā tāva pañcapatiṭṭhitena pādesu patitvā “mayaṃ, ayye, ettakaṃ kālaṃ tumhe anupadhāretvā viheṭhetvā viheṭhetvā kathayimha, khamatha no”ti khamāpesuṃ. |
Then all of them, knowing that she had attained Arahantship, the younger ones fell at her feet with the five-point prostration and said, "We, venerable lady, for so long, without considering, have vexed and vexed you with our words. Forgive us," and they begged her forgiveness. |
vuddhatarāpi ukkuṭikaṃ nisīditvā “khama, ayye”ti khamāpesuṃ. |
The older ones also, sitting on their heels, said, "Forgive us, venerable lady," and begged her forgiveness. |
tato paṭṭhāya “mahallakakāle pabbajitvāpi āraddhavīriyabhāvena nacirasseva aggaphale patiṭṭhitā”ti theriyā guṇo pākaṭo ahosi. |
From then on, the virtue of the elder nun became well-known: "Even though she went forth in her old age, because of her aroused energy, she was established in the highest fruit not long after." |
aparabhāge satthā jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento soṇattheriṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed the Elder Nun Soṇā in the foremost position among those of aroused energy. |
♦ bakulātherīvatthu |
♦ The Story of the Elder Nun Bakulā |
♦ 242. aṭṭhame dibbacakkhukānaṃ yadidaṃ bakulāti dibbacakkhukānaṃ, bakulā therī, aggāti dasseti. |
♦ 242. In the eighth, "of those with the divine eye, this Bakulā" means, of those with the divine eye, the Elder Nun Bakulā is the foremost, he shows. |
ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those with the divine eye, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbattitvā aparabhāge satthu dhammadesanaṃ sutvā paṭiladdhasaddhā pabbajitvā nacirasseva arahattaṃ pāpuṇi. |
She, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a family home in Sāvatthī and, at a later time, having heard the Teacher's Dhamma discourse and gained faith, she went forth, and not long after, she attained Arahantship. |
sā tato paṭṭhāya dibbacakkhumhi ciṇṇavasī ahosi. |
She, from then on, was of habitual practice in the divine eye. |
aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among those with the divine eye. |
♦ kuṇḍalakesātherīvatthu |
♦ The Story of the Elder Nun Kuṇḍalakesā |
♦ 243. navame khippābhiññānanti khippābhiññānaṃ bhikkhunīnaṃ, bhaddā kuṇḍalakesā, aggāti dasseti. |
♦ 243. In the ninth, "of those of swift understanding" means, of the nuns of swift understanding, Bhaddā Kuṇḍalakesā is the foremost, he shows. |
ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammakathaṃ sutvā satthāraṃ ekaṃ bhikkhuniṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those of swift understanding, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni dasa sīlāni samādāya komārikabrahmacariyaṃ carantī saṅghassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare seṭṭhikule paṭisandhiṃ gaṇhi, bhaddātissā nāmaṃ akaṃsu. |
She, for a hundred thousand eons, wandering among gods and humans, at the time of the Buddha Kassapa, took conception in the house of King Kiki of Kāsī and, being among seven sisters, she practiced the maiden's holy life, undertaking the ten precepts for twenty thousand years, had a monastic cell built for the community of monks, and was reborn in the deva world. For one Buddha-interval, wandering among gods and humans, in this Buddha-era, she took conception in a merchant's family in the city of Rājagaha. They gave her the name Bhaddā. |
♦ taṃdivasaṃyeva ca tasmiṃ nagare purohitaputto jāto. |
♦ On that very day, the son of the royal chaplain was born in that city. |
tassa jātavelāya rājanivesanaṃ ādiṃ katvā sakalanagare āvudhāni pajjaliṃsu. |
At the time of his birth, starting with the royal residence, the weapons in the entire city blazed. |
purohito pātova rājakulaṃ gantvā rājānaṃ sukhaseyyaṃ pucchi. |
The royal chaplain, early in the morning, went to the royal court and asked after the king's pleasant sleep. |
rājā “kuto me, ācariya, sukhaseyyā, ajja sabbarattiṃ rājanivesane āvudhāni pajjalitāni disvā bhayappattā ahumhā”ti āha. |
The king said, "From where is there pleasant sleep for me, teacher? Today, for the whole night, seeing the weapons in the royal residence blazing, we were filled with fear." |
mahārāja, tappaccayā mā cintayittha, na tumhākaṃyeva gehe āvudhāni pajjaliṃsu, sakalanagare evaṃ ahosīti. |
"Great king, do not worry on that account. It was not only in your house that the weapons blazed; it was so in the entire city." |
kiṃ kāraṇā, ācariyāti? |
"For what reason, teacher?" |
amhākaṃ gehe coranakkhattena dārako jāto, so sakalanagarassa sattu hutvā uppanno, tassetaṃ pubbanimittaṃ. |
"A child was born in our house under the robber's constellation. He has been born as an enemy to the entire city. This is the forerunner of that. |
tumhākaṃ upaddavo natthi, sace pana icchatha, hārema nanti. |
There is no danger to you, but if you wish, we will get rid of him." |
amhākaṃ pīḷāya asatiyā hāraṇakammaṃ natthīti. |
"If there is no harm to us, there is no need to get rid of him." |
purohito “mama putto attano nāmaṃ gahetvāva āgato”ti sattukotevassa nāmaṃ akāsi. |
The chaplain, thinking, "My son has come, having taken his own name," gave him the name Sattuka ("enemy"). |
seṭṭhigehepi bhaddā vaḍḍhati, purohitagehepi sattuko vaḍḍhati. |
In the merchant's house also, Bhaddā grew up, and in the chaplain's house, Sattuka grew up. |
so attano ādhāvanavidhāvanena kīḷituṃ samatthakālato paṭṭhāya attano vicaraṇaṭṭhāne yaṃ yaṃ passati, taṃ taṃ sabbaṃ āharitvā mātāpitūnaṃ gehaṃ pūreti. |
He, from the time he was able to run and race and play, whatever he saw in the places where he wandered, all of that he would bring and fill his parents' house. |
pitā naṃ kāraṇasahassampi vatvā vāretuṃ nāsakkhi. |
His father, even with a thousand reasons, was not able to stop him. |
♦ aparabhāge panassa vayappattassa sabbākārenāpi vāretuṃ asakkuṇeyyabhāvaṃ ñatvā dve nīlasāṭake datvā sandhicchedanaupakaraṇañca siṅghāṭakayantañca hatthe datvā “tvaṃ imināva kammena jīvāhī”ti naṃ vissajjesi. |
♦ But at a later time, knowing that he would be completely unable to stop him when he came of age, he gave him two blue cloths, and giving into his hand a house-breaking tool and a crossroads-contraption, he said, "You live by this very trade," and sent him away. |
so taṃdivasato paṭṭhāya siṅghāṭakayantaṃ khipitvā kulānaṃ pāsāde āruyha sandhiṃ chinditvā parakulesu nikkhittabhaṇḍaṃ attanā ṭhapitaṃ viya gahetvā gacchati. |
He, from that day on, throwing the crossroads-contraption and climbing into the palaces of families and breaking in, would take the goods placed in other families' houses as if he had placed them himself and go. |
sakalanagare tena aviluttagehaṃ nāma nāhosi. |
In the whole city, there was no house not burgled by him. |
ekadivasaṃ rājā rathena nagare vicaranto sārathiṃ pucchi — “kiṃ nu kho imasmiṃ nagare tasmiṃ tasmiṃ ghare chiddameva paññāyatī”ti. |
One day, the king, while wandering in the city in his chariot, asked his charioteer: "Why indeed is a hole visible in this and that house in this city?" |
deva imasmiṃ nagare sattuko nāma coro bhittiṃ chinditvā kulānaṃ santakaṃ haratīti. |
"O king, in this city, a robber named Sattuka breaks through walls and takes the property of families." |
rājā nagaraguttikaṃ pakkosāpetvā “imasmiṃ kira nagare evarūpo nāma coro atthi, kasmā naṃ na gaṇhasī”ti āha. |
The king had the city-guard summoned and said, "It is said that there is such a robber in this city. Why do you not catch him?" |
mayaṃ, deva, taṃ coraṃ sahoḍḍhaṃ passituṃ na sakkomāti. |
"We, O king, are not able to see that robber red-handed." |
sace ajja naṃ coraṃ gaṇhasi, jīvasi. |
"If you catch that robber today, you will live. |
sace na gaṇhasi, rājāṇaṃ te karissāmīti. |
If you do not catch him, I will execute the royal command on you." |
evaṃ devāti nagaraguttiko sakalanagare manusse cāretvā taṃ bhittiṃ chinditvā parabhaṇḍaṃ avaharantaṃ sahoḍḍhameva gahetvā rañño dassesi. |
"So be it, O king." The city-guard, having set men all over the city, caught him red-handed as he was breaking through a wall and taking another's property, and showed him to the king. |
rājā “imaṃ coraṃ dakkhiṇadvārena nīharitvā ghātethā”ti āha. |
The king said, "Take this robber out by the south gate and execute him." |
nagaraguttiko rañño paṭissuṇitvā taṃ coraṃ catukke catukke pahārasahassena tāḷento gāhāpetvā dakkhiṇadvāraṃ gacchati. |
The city-guard, having agreed to the king, had him taken, beating him at every crossroad with a thousand blows, and went to the south gate. |
♦ tasmiṃ samaye ayaṃ bhaddā nāma seṭṭhidhītā mahājanassa kolāhalasaddena sīhapañjaraṃ ugghāṭetvā olokentī taṃ sattukaṃ coraṃ tathā nīyamānaṃ disvā ubhohi hatthehi hadayaṃ sandhārentī gantvā sirisayane adhomukhā nipajji . |
♦ At that time, this merchant's daughter named Bhaddā, at the sound of the crowd's uproar, opened a lion-window and, while looking, saw that robber Sattuka being led away thus. Holding her heart with both hands, she went and lay face down on her bed. |
sā ca tassa kulassa ekadhītā, tenassā ñātakā appamattakampi mukhavikāraṃ sahituṃ na sakkonti. |
And she was the only daughter of that family, so her kinsmen could not bear even a slight change in her facial expression. |
atha naṃ mātā sayane nipannaṃ disvā “kiṃ karosi, ammā”ti pucchi. |
Then her mother, seeing her lying on the bed, asked, "What are you doing, mother?" |
etaṃ vajjhaṃ katvā nīyamānaṃ coraṃ addasa, ammāti? |
"Did you see that robber being led to his execution, mother?" |
āma, ammāti. |
"Yes, mother." |
etaṃ labhamānā jīvissāmi, alabhamānāya me maraṇamevāti. |
"If I get him, I will live. If I do not get him, it is death for me." |
te taṃ nānappakārenapi saññāpetuṃ asakkontā “maraṇā jīvitaṃ seyyo”ti sallakkhesuṃ. |
They, being unable to persuade her by any means, thought, "Life is better than death." |
athassā pitā nagaraguttikassa santikaṃ gantvā sahassaṃ lañjaṃ datvā “mayhaṃ dhītā core paṭibaddhacittā, yena kenaci upāyena imaṃ muñcā”ti āha. |
Then her father went to the city-guard, gave him a bribe of a thousand, and said, "My daughter's heart is set on the robber. By some means or other, release him." |
so “sādhū”ti seṭṭhissa paṭissuṇitvā coraṃ gahetvā yāva sūriyassa atthaṅgamanā ito cito ca papañcāpetvā sūriye atthaṅgate cārakato ekaṃ manussaṃ nīharāpetvā sattukassa bandhanaṃ mocetvā sattukaṃ seṭṭhigehaṃ pesetvā tena bandhanena itaraṃ bandhitvā dakkhiṇadvārena nīharitvā ghātesi. |
He said, "Good," and consenting to the merchant, he took the robber and, until the sun set, he made him linger here and there. When the sun had set, he had a man brought from the prison, released Sattuka's bonds, sent Sattuka to the merchant's house, and having bound the other with those bonds, he took him out by the south gate and executed him. |
seṭṭhidāsāpi sattukaṃ gahetvā seṭṭhino nivesanaṃ āgamaṃsu. |
The merchant's servants also took Sattuka and came to the merchant's residence. |
taṃ disvā seṭṭhi “dhītu manaṃ pūressāmī”ti sattukaṃ gandhodakena nhāpetvā sabbālaṅkārapaṭimaṇḍitaṃ kāretvā pāsādaṃ pesesi. |
The merchant, seeing him, thought, "I will fulfill my daughter's mind," and having had Sattuka bathed with fragrant water and adorned with all ornaments, he sent him to the palace. |
bhaddāpi “paripuṇṇo me saṅkappo”ti anekālaṅkārena alaṅkaritvā taṃ paricarati. |
Bhaddā also, thinking, "My wish is fulfilled," adorned herself with many ornaments and attended on him. |
♦ sattuko katipāhaṃ vītināmetvā cintesi — “imissā pasādhanabhaṇḍakaṃ mayhaṃ bhavissati, kenaci upāyena imaṃ ābharaṇaṃ gahetuṃ vaṭṭatī”ti samīpe sukhena nisinnakāle bhaddaṃ āha — “mayhaṃ ekaṃ vacanaṃ vattabbaṃ atthī”ti. |
♦ Sattuka, after a few days had passed, thought: "Her adornment-goods will be mine. By some means or other, it is proper to take this adornment." At a time when she was sitting comfortably nearby, he said to Bhaddā: "I have something to say." |
seṭṭhidhītā sahassalābhaṃ labhitvā viya tuṭṭhamānasā “vissatthaṃ vadehi, ayyā”ti āha. |
The merchant's daughter, as if she had received a gain of a thousand, with a joyful heart, said, "Speak freely, sir." |
tvaṃ cintesi — “maṃ nissāya iminā jīvitaṃ laddhan”ti, ahaṃ pana gahitamattova corapapātapabbate adhivatthāya devatāya “sacāhaṃ jīvitaṃ labhissāmi, balikammaṃ te dassāmī”ti āyāciṃ. |
"You think, 'By my account, his life has been obtained.' But I, as soon as I was caught, begged the deity dwelling on the Robber's Leap cliff, 'If I get my life, I will give you an offering.' |
taṃ nissāya mayā jīvitaṃ laddhaṃ, sīghaṃ balikammaṃ sajjāpehīti. |
By her account, my life was obtained. Quickly prepare the offering." |
bhaddā, “ahaṃ tassa manaṃ pūressāmī”ti balikammaṃ sajjāpetvā sabbaṃ pasādhanaṃ pasādhetvā ekayāne āruyha sāmikena saddhiṃ corapapātapabbataṃ gantvā “pabbatadevatāya balikammaṃ karissāmī”ti abhiruhituṃ āraddhā. |
Bhaddā, thinking, "I will fulfill his mind," prepared the offering, adorned herself with all her adornments, and getting into a single vehicle, went with her husband to the Robber's Leap cliff and, thinking, "I will make an offering to the mountain-deity," she began to climb. |
sattuko cintesi — “sabbesu abhiruhantesu mama imissā ābharaṇaṃ gahetuṃ na okāso bhavissatī”ti tameva balibhājanaṃ gāhāpetvā pabbataṃ abhiruhi. |
Sattuka thought: "If everyone climbs, I will have no opportunity to take her adornment." He had her carry that very offering-platter and climbed the cliff. |
♦ so bhaddāya saddhiṃ kathento piyakathaṃ na katheti. |
♦ While talking with Bhaddā, he did not speak pleasant words. |
sā iṅgiteneva tassa adhippāyaṃ aññāsi. |
She knew his intention by his gesture. |
atha naṃ so āha — “bhadde, tava uttarisāṭakaṃ omuñcitvā kāyāruḷhaṃ te pasādhanaṃ ettha bhaṇḍikaṃ karohī”ti. |
Then he said to her: "Bhaddā, take off your upper garment, and make a bundle here of the adornment on your body." |
sāmi mayhaṃ ko aparādhoti? |
"What is my offense, master?" |
kiṃ panāhaṃ, bāle, balikammatthaṃ āgatoti saññaṃ karosi? |
"Do you think, fool, that I came for the sake of an offering? |
ahañhi imissā devatāya yakanaṃ ubbaṭṭhetvā dadeyyaṃ, balikammāpadesena pana tava ābharaṇaṃ gaṇhitukāmo hutvā āgatomhīti. |
I would offer the entrails of that deity. But under the pretext of an offering, I have come, wishing to take your adornment." |
kassa pana, ayya, pasādhanaṃ, kassa ahanti? |
"But whose, sir, is the adornment, and whose am I?" |
mayaṃ evarūpaṃ na jānāma, aññaṃ tava santakaṃ, aññaṃ mama santakanti. |
"We do not know such things, that some is yours and some is mine." |
sādhu, ayya, ekaṃ pana me adhippāyaṃ pūretha, alaṅkataniyāmeneva me purato ca pacchato ca āliṅgituṃ dethāti. |
"Good, sir, but fulfill one wish of mine. Let me embrace you, just as I am adorned, from the front and from the back." |
so “sādhū”ti sampaṭicchi. |
He said, "Good," and consented. |
sā tena sampaṭicchitabhāvaṃ ñatvā purato āliṅgitvā pacchato āliṅgantī viya hutvā pabbatapapāte pātesi. |
She, knowing that he had consented, embraced him from the front and, as if embracing him from the back, she pushed him off the precipice. |
so patanto ākāseyeva cuṇṇavicuṇṇo ahosi. |
He, as he was falling, was smashed to pieces in mid-air. |
tāya kataṃ vicitrabhāvaṃ disvā pabbate adhivatthā devatā guṇakittanavasena imā gāthā āha — |
The deity dwelling on the cliff, seeing the clever deed done by her, spoke these verses in praise of her virtue: |
♦ “na so sabbesu ṭhānesu, puriso hoti paṇḍito. |
♦ “Not in all places is a man wise. |
♦ itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā. |
♦ A woman too is wise, here and there discerning. |
♦ “na so sabbesu ṭhānesu, puriso hoti paṇḍito. |
♦ “Not in all places is a man wise. |
♦ itthīpi paṇḍitā hoti, muhuttamapi cintaye”ti. |
♦ A woman too is wise, if she thinks even for a moment.” |
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♦ tato bhaddā cintesi — “na sakkā mayā iminā niyāmena puna gehaṃ gantuṃ, itova gantvā ekaṃ pabbajjaṃ pabbajissāmī”ti, nigaṇṭhārāmaṃ gantvā nigaṇṭhe pabbajjaṃ yāci. |
♦ Then Bhaddā thought: "It is not possible for me to go home again in this way. I will go from here and take up some form of renunciation." She went to the Nigaṇṭha monastery and asked the Nigaṇṭhas for the going-forth. |
atha naṃ te āhaṃsu — “kena niyāmena pabbajjā hotū”ti? |
Then they said to her: "In what way should the going-forth be?" |
yaṃ tumhākaṃ pabbajjāya uttamaṃ, tadeva karothāti. |
"Whatever is supreme in your going-forth, do that." |
te “sādhū”ti tassā tālaṭṭhinā kese luñcitvā pabbājesuṃ. |
They said, "Good," and plucked her hair with a palm-rib and ordained her. |
kesā puna vaḍḍhantā rāsirāsivasena kuṇḍalāvattā hutvā vaḍḍhiṃsu. |
Her hair grew again and grew in curly coils. |
sā teneva kāraṇena kuṇḍalakesā nāma jātā. |
For that very reason, her name became Kuṇḍalakesā ("Curly-locks"). |
sā attano pabbajitaṭṭhāne sabbasippaṃ uggaṇhitvā “etesaṃ ito uttari viseso natthī”ti ñatvā gāmanigamarājadhāniyo vicarantī yattha yattha paṇḍitā atthi, tattha tattha gantvā tesaṃ jānanasippaṃ sabbameva uggaṇhāti. |
She, in the place of her going-forth, learned all their art and, knowing, "These have no special knowledge beyond this," she wandered through villages, towns, and capital cities and, wherever there were wise men, she went and learned all the art they knew. |
athassā bahūsu ṭhānesu sikkhitabhāvena paṭivādaṃ dātuṃ samatthā na honti. |
Then, because she had learned in many places, there were none able to offer a counter-argument. |
sā attanā saddhiṃ kathetuṃ samatthaṃ adisvā yaṃ gāmaṃ vā nigamaṃ vā pavisati, tassa dvāre vālukarāsiṃ katvā tattha jambusākhaṃ ṭhapeti. |
She, not seeing anyone able to debate with her, whichever village or town she entered, she would make a heap of sand at its gate and place a jambu branch on it. |
“yo mama vādaṃ āropetuṃ sakkoti, so imaṃ sākhaṃ maddatū”ti samīpe ṭhitānaṃ dārakānaṃ saññaṃ deti. |
"Whoever is able to refute my doctrine, let him trample this branch," she would give this sign to the boys standing nearby. |
taṃ sattāhampi maddantā na honti. |
Even for seven days, there would be none to trample it. |
atha naṃ gahetvā pakkamati. |
Then she would take it and depart. |
♦ tasmiṃ samaye amhākaṃ bhagavā loke nibbattitvā sāvatthiṃ upanissāya jetavane viharati. |
♦ At that time, our Blessed One had been born in the world and was residing near Sāvatthī in Jetavana. |
kuṇḍalakesāpi kho anupubbena sāvatthiṃ patvā antonagaraṃ pavisamānā porāṇakaniyāmeneva vālukārāsimhi sākhaṃ ṭhapetvā dārakānaṃ saññaṃ datvā pāvisi. |
Kuṇḍalakesā also, in due course, reached Sāvatthī and, while entering the city, in the ancient manner, she placed a branch on a heap of sand and, giving a sign to the boys, she entered. |
tasmiṃ samaye dhammasenāpati bhikkhusaṅghe paviṭṭhe ekakova nagaraṃ pavisanto vālukāthūpe jambusākhaṃ disvā “kasmā ayaṃ ṭhapitā”ti pucchi. |
At that time, the General of the Dhamma, when the community of monks had entered, was entering the city all alone. Seeing the jambu branch on the sand-stupa, he asked, "Why has this been placed here?" |
dārakā taṃ kāraṇaṃ aparihāpetvā kathesuṃ. |
The boys told him the reason without omitting anything. |
evaṃ sante imaṃ gahetvā maddatha, dārakāti. |
"If so, take this and trample it, boys." |
tesu therassa vacanaṃ sutvā ekacce maddituṃ na visahiṃsu, ekacce taṃkhaṇeyeva madditvā cuṇṇavicuṇṇaṃ akaṃsu. |
Hearing the elder's word, some of them did not dare to trample it; some, at that very moment, trampled it and crushed it to pieces. |
kuṇḍalakesā bhattakiccaṃ katvā nikkhamantī taṃ sākhaṃ madditaṃ disvā “kassetaṃ kamman”ti pucchi. |
Kuṇḍalakesā, after her meal, while leaving, saw that branch trampled and asked, "Whose work is this?" |
athassā dhammasenāpatinā kārāpitabhāvaṃ kathayiṃsu. |
Then they told her that it had been caused to be done by the General of the Dhamma. |
sā “attano thāmaṃ ajānanto imaṃ sākhaṃ maddāpetuṃ no visahissati, addhā mahanto eso bhavissati . |
She thought, "Not knowing his own strength, he would not have dared to have this branch trampled. Surely he must be great. |
ahampi pana khuddikā bhavantī na sobhissāmi, antogāmameva pavisitvā parisāya saññaṃ dātuṃ vaṭṭatī”ti cintetvā tathā akāsi. |
And I, being a petty one, would not shine. It is proper to enter the village and give a sign to the assembly," she thought, and did so. |
asītikulasahassanivāse nagare sabhāgasabhāgavasena sabbeva sañjāniṃsūti veditabbaṃ. |
It should be known that in the city of eighty thousand families, all in their respective sections knew. |
♦ theropi bhattakiccaṃ katvā aññatarasmiṃ rukkhamūle nisīdi. |
♦ The elder also, after his meal, sat at the foot of a certain tree. |
athāyaṃ kuṇḍalakesā mahājanaparivutā therassa santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ ṭhatvā, “bhante, tumhehi sākhā maddāpitā”ti pucchi. |
Then this Kuṇḍalakesā, surrounded by a great crowd, went to the elder and, after making pleasantries, stood to one side and asked, "Venerable sir, was the branch caused to be trampled by you?" |
āma, mayā maddāpitāti. |
"Yes, it was caused to be trampled by me." |
evaṃ sante tumhehi saddhiṃ amhākaṃ vādo hotu, bhanteti . |
"If so, let there be a debate between us, venerable sir." |
hotu, bhaddeti. |
"Let it be, good lady." |
kassa pucchā hotu, kassa vissajjananti? |
"Whose is the question, whose is the answer?" |
pucchā nāma amhākaṃ pattā, tvaṃ pana tuyhaṃ jānanakaṃ pucchāti. |
"The question falls to us, but you ask what you know." |
sā therena dinnānumatiyā sabbameva attano jānanakaṃ vādaṃ pucchi, thero sabbaṃ vissajjesi. |
She, with the permission given by the elder, asked all the doctrine she knew. The elder answered everything. |
sā sabbaṃ pucchitvā tuṇhī ahosi. |
She, having asked everything, became silent. |
atha naṃ thero āha — “tayā bahuṃ pucchitaṃ, mayampi ekaṃ pañhaṃ pucchāmā”ti. |
Then the elder said to her: "You have asked much. We too will ask one question." |
pucchatha, bhanteti. |
"Ask, venerable sir." |
ekaṃ nāma kinti? |
"What is the one?" |
kuṇḍalakesā “na jānāmi, bhante”ti āha. |
Kuṇḍalakesā said, "I do not know, venerable sir." |
tvaṃ ettakampi na jānāsi, aññaṃ kiṃ jānissasīti? |
"You do not know even this much; what else will you know?" |
sā therassa pādesu patitvā “tumhākaṃ saraṇaṃ gacchāmi, bhante”ti āha. |
She fell at the elder's feet and said, "I go to you for refuge, venerable sir." |
mama saraṇagamanakammaṃ natthi, sadevake loke aggapuggalo dhuravihāre vasati, taṃ saraṇaṃ gacchāhīti. |
"There is no business of going to me for refuge. The foremost person in the world with its gods resides in the main monastery. Go to him for refuge." |
sā “evaṃ karissāmi, bhante”ti sāyanhasamaye satthu dhammadesanāvelāya satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā ekamantaṃ aṭṭhāsi. |
She said, "I will do so, venerable sir," and in the evening, at the time of the Teacher's Dhamma discourse, she went to the Teacher, paid homage with the five-point prostration, and stood to one side. |
satthā tassā madditasaṅkhārāya cariyāvasena dhammapade imaṃ gāthamāha — |
The Teacher, according to her perfected formations, spoke this verse in the Dhammapada: |
♦ “sahassamapi ce gāthā, anatthapadasaṃhitā. |
♦ “Though a thousand verses be composed of meaningless lines, |
♦ ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī”ti. |
♦ better is one line of a verse, hearing which one becomes calm.” |
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♦ sā gāthāpariyosāne yathāṭhitāva saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yāci. |
♦ At the end of the verse, just as she was standing, she attained Arahantship together with the analytical knowledges and asked for the going-forth. |
satthā tassā pabbajjaṃ sampaṭicchi. |
The Teacher consented to her going-forth. |
sā bhikkhunupassayaṃ gantvā pabbaji. |
She went to the nunnery and went forth. |
aparabhāge catuparisamajjhe kathā udapādi — “mahantā vatāyaṃ bhaddā kuṇḍalakesā, yā catuppadikagāthāvasāne arahattaṃ pattā”ti. |
Later, a discussion arose in the midst of the four assemblies: "Oh, how great is this Bhaddā Kuṇḍalakesā, who attained Arahantship at the end of a four-line verse!" |
satthā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā theriṃ khippābhiññānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making that reason the occasion, placed the elder nun in the foremost position among those of swift understanding. |
♦ bhaddākāpilānītherīvatthu |
♦ The Story of the Elder Nun Bhaddā Kāpilānī |
♦ 244. dasame pubbenivāsanti pubbe nivutthakkhandhasantānaṃ anussarantīnaṃ bhaddā kāpilānī aggāti dasseti. |
♦ 244. In the tenth, "of those who recollect past lives" means, of those who are capable of recollecting the continuity of aggregates that have been lived in the past, Bhaddā Kāpilānī is the foremost, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those who recollect past lives, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā anuppanne buddhe bārāṇasiyaṃ kulagehe paṭisandhiṃ gaṇhitvā attano sāmibhaginiyā saddhiṃ kalahaṃ karontī tāya paccekabuddhassa piṇḍapāte dinne, “ayaṃ imassa piṇḍapātaṃ datvā attano vasaṃ vattetī”ti paccekabuddhassa hatthato pattaṃ gaṇhitvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. |
She, for a hundred thousand eons, wandering among gods and humans, and when no Buddha had arisen, was born into a family home in Bārāṇasī and, while quarreling with her husband's sister, when she had given alms-food to a solitary Buddha, thinking, "She is controlling him by giving him this alms-food," she took the bowl from the solitary Buddha's hand, threw out the food, filled it with mud, and gave it. |
mahājano “bālā ayan”ti garahitvā, “yāya te saddhiṃ kalaho kato, tassā kiñci na karosi, paccekabuddho te kiṃ aparajjhatī”ti āha. |
The great crowd, rebuking her, said, "You are a fool. You do nothing to her with whom you have a quarrel. What offense has the solitary Buddha committed against you?" |
sā tesaṃ vacanena lajjāyamānā puna pattaṃ gahetvā kalalaṃ hāretvā dhovitvā gandhacuṇṇena ubbaṭṭetvā catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā “yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū”ti patthanaṃ paṭṭhapesīti sabbaṃ mahākassapattherassa vatthumhi vuttanayeneva veditabbaṃ. |
She, being shamed by their words, again took the bowl, removed the mud, washed it, rubbed it with fragrant powder, filled it with the four sweets, and with ghee the color of a lotus womb poured over the top, shining, she placed it in the hands of the solitary Buddha and made the aspiration, "Just as this alms-food is radiant, so may my body be radiant." All this should be understood in the way stated in the story of the Elder Mahākassapa. |
♦ mahākassapatthero pana dakkhiṇamaggaṃ gahetvā dasabalassa santikaṃ bahuputtakanigrodhamūlaṃ gato, ayaṃ bhaddā kāpilānī vāmamaggaṃ gaṇhitvā mātugāmassa pabbajjāya ananuññātabhāvena paribbājikārāmaṃ agamāsi. |
♦ But Mahākassapa, having taken the right-hand path, went to the Ten-Powered One at the foot of the Bahuputtaka banyan tree. This Bhaddā Kāpilānī, having taken the left-hand path, and because the going-forth was not permitted for women, went to a wanderers' park. |
yadā pana mahāpajāpatigotamī pabbajjañca upasampadañca labhi, tadā sā therī theriyā santike pabbajjañca upasampadañca labhitvā aparabhāge vipassanāya kammaṃ karontī arahattaṃ patvā pubbenivāsañāṇe ciṇṇavasī ahosi. |
But when Mahāpajāpatī Gotamī received the going-forth and the higher ordination, then that elder nun received the going-forth and the higher ordination from the elder nun and, at a later time, working on insight, she attained Arahantship and became one of habitual practice in the knowledge of past lives. |
atha satthā jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantaresu ṭhapento imaṃ theriṃ pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among those who recollect past lives. |
♦ bhaddākaccānātherīvatthu |
♦ The Story of the Elder Nun Bhaddā Kaccānā |
♦ 245. ekādasame mahābhiññāppattānanti mahatiyo abhiññāyo pattānaṃ, bhaddā kaccānā, nāma aggāti dasseti. |
♦ 245. In the eleventh, "of those who have attained great supernormal knowledge" means, of those who have attained great supernormal knowledges, Bhaddā Kaccānā is the foremost, he shows. |
ekassa hi buddhassa cattārova janā mahābhiññā honti, na avasesasāvakā. |
For of one Buddha, only four people have great supernormal knowledge, not the remaining disciples. |
avasesasāvakā hi kappasatasahassameva anussarituṃ sakkonti, na tato paraṃ. |
For the remaining disciples are able to recollect only a hundred thousand eons, not beyond that. |
mahābhiññāppattā pana kappasatasahassādhikaṃ asaṅkhyeyyaṃ anussaranti. |
But those who have attained great supernormal knowledge recollect an incalculable eon and a hundred thousand more. |
amhākampi satthu sāsane dve aggasāvakā bākulatthero bhaddā kaccānāti ime cattāro ettakaṃ anussarituṃ sakkhiṃsu. |
And in the dispensation of our Teacher, the two chief disciples, the Elder Bākula, and Bhaddā Kaccānā—these four were able to recollect that much. |
tasmā ayaṃ therī mahābhiññāppattānaṃ aggā nāma jātā. |
Therefore this elder nun became the foremost of those who have attained great supernormal knowledge. |
bhaddā kaccānāti tassā nāmaṃ. |
"Bhaddā Kaccānā" is her name. |
bhaddakañcanassa hi uttamasuvaṇṇassa viya tassā sarīravaṇṇo ahosi, sā tasmā bhaddakañcanāti nāmaṃ labhi, sā pacchā kaccānātveva saṅkhaṃ gatā. |
For her body's complexion was like that of excellent gold, of the finest gold. Therefore she received the name Bhaddakañcanā, which later became reckoned as Kaccānā. |
rāhulamātāyetaṃ adhivacanaṃ. |
This is an epithet of Rāhula's mother. |
♦ sā hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ mahābhiññāppattānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
♦ She, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those who have attained great supernormal knowledge, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde suppabuddhasakkassa gehe paṭisandhiṃ gaṇhi, bhaddā kaccānātissā nāmaṃ akaṃsu. |
She, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, took conception in the house of Suppabuddha the Sakyan. They gave her the name Bhaddā Kaccānā. |
♦ sā vayappattā bodhisattassa gehaṃ agamāsi. |
♦ When she came of age, she went to the house of the Bodhisatta. |
sā aparabhāge rāhulakumāraṃ nāma puttaṃ vijāyi. |
At a later time, she gave birth to a son named Prince Rāhula. |
tassa jātadivaseva bodhisatto nikkhamitvā bodhimaṇḍe sabbaññutaṃ patvā lokānuggahaṃ karonto anupubbena kapilavatthuṃ āgamma ñātīnaṃ saṅgahaṃ akāsi. |
On the very day of his birth, the Bodhisatta went forth and, at the Bodhi-tree, having attained omniscience and doing favor to the world, in due course he came to Kapilavatthu and did a service to his kinsmen. |
aparabhāge parinibbute suddhodanamahārāje mahāpajāpatigotamī pañcahi mātugāmasatehi saddhiṃ satthu santike pabbaji. |
Later, after King Suddhodana had attained final Nibbāna, Mahāpajāpatī Gotamī went forth in the presence of the Teacher with five hundred women. |
rāhulamātāpi janapadakalyāṇīpi theriyā santikaṃ gantvā pabbaji. |
Rāhula's mother also, and Janapadakalyāṇī also, went to the elder nun and went forth. |
sā pabbajitakālato paṭṭhāya bhaddakaccānattherītveva pākaṭā ahosi. |
From the time she went forth, she became known as the Elder Nun Bhaddakaccāna. |
sā aparabhāge vipassanaṃ vaḍḍhetvā arahattaṃ patvā abhiññāsu ciṇṇavasī ahosi, ekapallaṅkena nisinnā ekāvajjanena kappasatasahassādhikaṃ asaṅkhyeyyaṃ anussarati. |
She, at a later time, developing insight, attained Arahantship and became one of habitual practice in the supernormal knowledges. Sitting in one cross-legged posture, with one reflection, she could recollect an incalculable eon and a hundred thousand more. |
tassā tasmiṃ guṇe pākaṭe jāte satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ mahābhiññāppattānaṃ aggaṭṭhāne ṭhapesīti. |
When her virtue in that became well-known, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among those who have attained great supernormal knowledge. |
♦ kisāgotamītherīvatthu |
♦ The Story of the Elder Nun Kisā Gotamī |
♦ 246. dvādasame lūkhacīvaradharānanti tīhi lūkhehi samannāgataṃ paṃsukūlaṃ dhārentīnaṃ, kisāgotamī, aggāti dasseti. |
♦ 246. In the twelfth, "of the wearers of coarse robes" shows that, of those who wear a refuse-rag that is coarse in three ways, Kisā Gotamī is the foremost. |
gotamīti tassā nāmaṃ, thokaṃ kisadhātukattā pana kisāgotamīti vuccati. |
"Gotamī" is her name, but because she was of a slightly lean nature, she is called Kisā Gotamī ("Lean Gotamī"). |
ayampi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
This one also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among the wearers of coarse robes, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ duggatakule nibbattitvā vayappattakāle ekaṃ kulaṃ agamāsi. |
She, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a poor family in Sāvatthī and, having come of age, she went to a certain family. |
tattha naṃ “duggatakulassa dhītā”ti paribhaviṃsu. |
There they slighted her, saying, "She is the daughter of a poor family." |
♦ sā aparabhāge puttaṃ vijāyi, athassā sammānamakaṃsu. |
♦ At a later time, she gave birth to a son. Then they paid her respect. |
so panassā dārako ādhāvitvā paridhāvitvā kīḷanavaye ṭhito kālamakāsi, tassā soko udapādi. |
But her child, at the age of running and playing, died. Grief arose in her. |
sā “ahaṃ imasmiṃyeva gehe hatalābhasakkārā hutvā puttassa jātakālato paṭṭhāya sakkāraṃ pāpuṇiṃ, ime mayhaṃ puttaṃ bahi chaḍḍetumpi vāyameyyun”ti puttaṃ aṅkenādāya “puttassa me bhesajjaṃ dethā”ti gehadvārapaṭipāṭiyā vicarati. |
She thought, "I, who was without gain and honor in this very house, received honor from the time of my son's birth. These people might even try to throw my son out," and taking her son on her hip, she wandered from door to door, saying, "Give me medicine for my son." |
diṭṭhadiṭṭhaṭṭhāne manussā “kattha te matakassa bhesajjaṃ diṭṭhapubban”ti pāṇiṃ paharitvā parihāsaṃ karonti. |
Wherever she was seen, people would clap their hands and make a joke, saying, "Where have you ever seen medicine for the dead?" |
sā tesaṃ kathāya neva saññattiṃ gacchati. |
She did not understand their words at all. |
atha naṃ eko paṇḍitapuriso disvā, “ayaṃ puttasokena cittavikkhepaṃ pattā bhavissati, etissā pana bhesajjaṃ na añño jānissati, dasabalova jānissatī”ti cintetvā evamāha — “amma, tava puttassa bhesajjaṃ añño jānanto nāma natthi, sadevake pana loke aggapuggalo dasabalo dhuravihāre vasati, tassa santikaṃ gantvā pucchāhī”ti. |
Then a certain wise man saw her and, thinking, "She must have lost her mind from grief for her son. But no one else will know the medicine for her; only the Ten-Powered One will know," he said this: "Mother, there is no one who knows the medicine for your son. But the foremost person in the world with its gods, the Ten-Powered One, resides in the main monastery. Go to him and ask." |
sā “saccaṃ puriso kathetī”ti puttamādāya tathāgatassa buddhāsane nisinnavelāya parisapariyante ṭhatvā “puttassa me bhesajjaṃ detha bhagavā”ti āha. |
She, thinking, "The man speaks the truth," took her son and, at the time the Tathāgata was seated on the Buddha-seat, stood at the edge of the assembly and said, "Give me medicine for my son, Blessed One." |
♦ satthā tassā upanissayaṃ disvā “bhaddakaṃ te gotami kataṃ bhesajjatthāya idhāgacchantiyā, gaccha nagaraṃ pavisitvā koṭito paṭṭhāya sakalanagaraṃ caritvā yasmiṃ gehe koci matapubbo natthi, tato siddhatthakaṃ āharā”ti āha. |
♦ The Teacher, seeing her supporting conditions, said, "You have done well, Gotamī, in coming here for medicine. Go, enter the city and, starting from the end, wander through the whole city and, from whichever house no one has ever died, bring a mustard seed." |
sā “sādhu, bhante”ti tuṭṭhamānasā antonagaraṃ pavisitvā paṭhamageheyeva “dasabalo mama puttassa bhesajjatthāya siddhatthakaṃ āharāpeti, siddhatthakaṃ me dethā”ti āha. |
She said, "Good, venerable sir," and with a joyful heart, she entered the city and, at the very first house, said, "The Ten-Powered One is having a mustard seed brought for my son's medicine. Give me a mustard seed." |
“handa gotamī”ti nīharitvā adaṃsu. |
"Here, Gotamī," they said, and bringing it out, they gave it. |
ahaṃ evaṃ gahetuṃ na sakkomi, imasmiṃ gehe koci matapubbo nāma natthīti? |
"I cannot take it thus. Has no one ever died in this house?" |
kiṃ vadesi gotami, ko idha matake gaṇetuṃ sakkotīti? |
"What are you saying, Gotamī? Who here can count the dead?" |
“tena hi alaṃ nāhaṃ gaṇhissāmi, dasabalo maṃ yattha matapubbo natthi, tato naṃ gaṇhāpetī”ti āha. |
"Then enough, I will not take it. The Ten-Powered One has me get it from where no one has ever died," she said. |
sā imināva niyāmena tatiyagharaṃ gantvā cintesi — “sakalanagare ayameva niyāmo bhavissati, idaṃ hitānukampakena buddhena diṭṭhaṃ bhavissatī”ti saṃvegaṃ labhitvā tatova bahi nikkhamitvā āmakasusānaṃ gantvā puttaṃ hatthena gahetvā, “puttaka, ahaṃ imaṃ maraṇaṃ taveva uppannanti cintesiṃ, na panetaṃ taveva, mahājanasādhāraṇo esa dhammo”ti vatvā puttaṃ āmakasusāne chaḍḍetvā imaṃ gāthamāha — |
She, in this same way, going to the third house, thought: "In the whole city, this must be the way. This must have been seen by the compassionate Buddha." Gaining a sense of spiritual urgency, she went out from there and, going to the charnel ground, she took her son by the hand and said, "My son, I thought this death had happened only to you. But this is not only for you; this Dhamma is common to the great populace," and having left her son in the charnel ground, she spoke this verse: |
♦ “na gāmadhammo no nigamassa dhammo, |
♦ “It is not the law of a village, nor the law of a town, |
♦ na cāpiyaṃ ekakulassa dhammo. |
♦ nor is this the law of a single family. |
♦ sabbassa lokassa sadevakassa, |
♦ For the entire world with its gods, |
♦ eseva dhammo yadidaṃ aniccatā”ti. |
♦ this is the law: that is, impermanence.” |
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♦ evañca pana vatvā satthu santikaṃ agamāsi. |
♦ And having said this, she went to the Teacher. |
atha naṃ satthā “laddho te, gotami, siddhatthako”ti āha. |
Then the Teacher asked her, "Have you got the mustard seed, Gotamī?" |
niṭṭhitaṃ, bhante, siddhatthakena kammaṃ, patiṭṭhaṃ pana me dethāti āha. |
"The business with the mustard seed is finished, venerable sir. But give me a firm footing." |
athassā satthā dhammapade imaṃ gāthamāha — |
Then the Teacher spoke this verse in the Dhammapada: |
♦ “taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ. |
♦ “That man, doting on his children and cattle, with his mind attached, |
♦ suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti. |
♦ death takes him away, like a great flood a sleeping village.” |
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♦ sā gāthāpariyosāne yathāṭhitāva sotāpattiphale patiṭṭhāya pabbajjaṃ yāci, satthā pabbajjaṃ anujāni. |
♦ At the end of the verse, just as she was standing, she was established in the fruit of stream-entry and asked for the going-forth. The Teacher permitted the going-forth. |
sā tikkhattuṃ satthāraṃ padakkhiṇaṃ katvā vanditvā bhikkhuniupassayaṃ gantvā pabbajjañca upasampadañca labhitvā nacirasseva yonisomanasikāre kammaṃ karontī vipassanaṃ vaḍḍhesi. |
She circumambulated the Teacher three times, paid homage, went to the nunnery, and received the going-forth and the higher ordination. Not long after, working on wise attention, she developed insight. |
athassā satthā imaṃ obhāsagāthamāha — |
Then the Teacher sent this radiant verse to her: |
♦ “yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ. |
♦ “And he who lives for a hundred years, not seeing the deathless state, |
♦ ekāhaṃ jīvitaṃ seyyo, passato amataṃ padan”ti. |
♦ better is one day's life for one who sees the deathless state.” |
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♦ sā gāthāpariyosāne arahattaṃ pattā parikkhāravalañje paramukkaṭṭhā hutvā tīhi lūkhehi samannāgataṃ cīvaraṃ pārupitvā vicari. |
♦ At the end of the verse, she attained Arahantship and, being most extreme in the use of her requisites, she wandered about, wearing a robe endowed with the three kinds of coarseness. |
aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in Jetavana and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among the wearers of coarse robes. |
♦ siṅgālakamātātherīvatthu |
♦ The Story of the Elder Nun Siṅgālakamātā |
♦ 247. terasame saddhādhimuttānanti saddhālakkhaṇe abhiniviṭṭhānaṃ, siṅgālakamātā, aggāti dasseti. |
♦ 247. In the thirteenth, "of those liberated by faith" means, of those who have a strong inclination in the characteristic of faith, Siṅgālakamātā is the foremost, he shows. |
ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain nun in the foremost position among those liberated by faith, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare seṭṭhikule nibbattā samānajātikaṃ kulaṃ gantvā ekaṃ puttaṃ vijāyi, tassa siṅgālakakumāroti nāmaṃ akaṃsu. |
She, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a merchant's family in the city of Rājagaha. She went to a family of equal birth and gave birth to a son. They gave him the name Prince Siṅgālaka. |
sāpi teneva kāraṇena siṅgālakamātā nāma jātā. |
She also, for that very reason, became known as Siṅgālakamātā. |
sā ekadivasaṃ satthu dhammakathaṃ sutvā paṭiladdhasaddhā satthu santikaṃ gantvā pabbaji. |
She, one day, having heard the Teacher's Dhamma talk and gained faith, went to the Teacher and went forth. |
pabbajitakālato paṭṭhāya saddhindriyaṃ adhimattaṃ paṭilabhi. |
From the time she went forth, she obtained the faculty of faith to a high degree. |
sā dhammassavanatthāya vihāraṃ gantvā dasabalassa sarīrasampattiṃ olokayamānāva tiṭṭhati. |
She, going to the monastery to hear the Dhamma, would stand, just looking at the perfection of the Ten-Powered One's body. |
satthā tassā saddhālakkhaṇe abhiniviṭṭhabhāvaṃ ñatvā sappāyaṃ katvā pasādanīyameva dhammaṃ desesi. |
The Teacher, knowing her state of being strongly inclined in the characteristic of faith, taught a Dhamma that was suitable and pleasing. |
sāpi therī saddhālakkhaṇameva dhuraṃ katvā arahattaṃ pāpuṇi. |
That elder nun also, making the characteristic of faith itself her focus, attained Arahantship. |
atha naṃ satthā aparabhāge jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in Jetavana and placing the nuns in positions of rank in order, placed this elder nun in the foremost position among those liberated by faith. |
♦ pañcamavaggavaṇṇanā. |
♦ Commentary on the Fifth Chapter. |
♦ terasasuttapaṭimaṇḍitāya theripāḷiyā vaṇṇanā niṭṭhitā. |
♦ The commentary on the Therī-pāḷi, consisting of thirteen suttas, is finished. |
♦ (14) 6. chaṭṭhaetadaggavaggo |
♦ (14) 6. The Sixth Chapter on the Foremost |
♦ tapussabhallikavatthu |
♦ The Story of Tapussa and Bhallika |
♦ 248. upāsakapāḷiyā paṭhame paṭhamaṃ saraṇaṃ gacchantānanti sabbapaṭhamaṃ saraṇaṃ gacchantānaṃ tapusso ca bhalliko cāti ime dve vāṇijā aggāti dasseti. |
♦ 248. In the first of the Upāsaka-pāḷi, "of those who first go for refuge" shows that, of those who were the very first to go for refuge, Tapussa and Bhallika, these two merchants, are the foremost. |
ime kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammadesanaṃ suṇantā satthāraṃ dve upāsake paṭhamaṃ saraṇaṃ gacchantānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthayiṃsu. |
It is said that at the time of the Buddha Padumuttara, they took conception in a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma discourse, saw the Teacher place two lay followers in the foremost position among those who first go for refuge, performed a meritorious deed, and aspired for that position. |
te kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bodhisattassa sabbaññutaññāṇapattito puretarameva asitañjananagare kuṭumbiyagehe nibbattiṃsu. |
They, for a hundred thousand eons, wandering among gods and humans, even before our Bodhisatta's attainment of the knowledge of omniscience, were born into a householder's family in the city of Asitañjana. |
jeṭṭhabhātiko tapusso nāma ahosi, kaniṭṭho bhalliko nāma. |
The elder brother was named Tapussa, and the younger was named Bhallika. |
♦ te aparena samayena gharāvāsaṃ vasantā kālena kālaṃ pañca sakaṭasatāni yojāpetvā vāṇijakammaṃ karontā caranti. |
♦ At a later time, living the household life, from time to time they would yoke five hundred carts and travel, doing the work of merchants. |
tasmiṃ samaye amhākaṃ bodhisatto sabbaññutaṃ patvā sattasattāhaṃ bodhimaṇḍe viharitvā aṭṭhame sattāhe rājāyatanamūle nisīdi. |
At that time, our Bodhisatta, having attained omniscience, spent seven weeks at the Bodhi-tree and, in the eighth week, sat at the foot of the Rājāyatana tree. |
tasmiṃ samaye te vāṇijā pañcamattehi sakaṭasatehi taṃ ṭhānaṃ anuppattā ahesuṃ. |
At that time, those merchants, with about five hundred carts, had arrived at that place. |
tesaṃ anantare attabhāve mātā tasmiṃ padese devatā hutvā nibbatti. |
Their mother in a previous existence had been reborn as a deity in that region. |
sā cintesi — “idāni buddhānaṃ āhāro laddhuṃ vaṭṭati. |
She thought: "Now the Buddhas must get food. |
na hi sakkā ito paraṃ nirāhārehi yāpetuṃ. |
For it is not possible to sustain life without food beyond this. |
ime ca me puttā iminā maggena gacchanti, tehi ajja buddhānaṃ piṇḍapātaṃ dāpetuṃ vaṭṭatī”ti pañcasu sakaṭasatesu yuttagoṇānaṃ gamanupacchedaṃ akāsi. |
And these sons of mine are going by this road. It is proper to have them give alms-food to the Buddha today." She caused the progress of the yoked oxen of the five hundred carts to be stopped. |
te “kiṃ nāmetan”ti nānāvidhāni nimittāni olokenti. |
They thought, "What is this?" and looked for various signs. |
atha tesaṃ kilamanabhāvaṃ ñatvā ekassa purisassa sarīre adhimuccitvā “kiṃ kāraṇā kilamatha? |
Then, knowing their distress, she possessed the body of a certain man and said, "Why are you troubled? |
tumhākaṃ añño yakkhāvaṭṭo vā bhūtāvaṭṭo vā nāgāvaṭṭo vā natthi, ahaṃ pana vo atītattabhāve mātā imasmiṃ ṭhāne bhummadevatā hutvā nibbattā. |
You have no other yakṣa-whirlwind, or bhūta-whirlwind, or nāga-whirlwind. But I, your mother in a past existence, was reborn as an earth-deity in this place. |
esa dasabalo rājāyatanamūle nisinno, tassa paṭhamaṃ piṇḍapātaṃ dethā”ti. |
That Ten-Powered One is sitting at the foot of the Rājāyatana tree. Give him the first alms-food." |
♦ te tassā kathaṃ sutvā tuṭṭhamānasā hutvā manthañca madhupiṇḍikañca suvaṇṇathālakena ādāya satthu santikaṃ gantvā “imaṃ bhojanaṃ paṭiggaṇhatha, bhante”ti āhaṃsu. |
♦ They, hearing her words, and being pleased in their hearts, took barley-groats and a honeycomb in a golden platter, went to the Teacher, and said, "Accept this food, venerable sir." |
satthā atītabuddhānaṃ āciṇṇaṃ olokesi, athassa cattāro mahārājāno selamaye patte upanāmesuṃ. |
The Teacher looked at the custom of past Buddhas. Then the four great kings offered him stone bowls. |
satthā “tesaṃ mahapphalaṃ hotū”ti cattāropi patte “ekova patto hotū”ti adhiṭṭhāsi. |
The Teacher, thinking, "May it be of great fruit for them," resolved the four bowls, "Let there be one bowl." |
tasmiṃ khaṇe te vāṇijā tathāgatassa patte manthañca madhupiṇḍikañca patiṭṭhapetvā paribhuttakāle udakaṃ datvā bhattakiccapariyosāne satthāraṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
At that moment, those merchants placed the barley-groats and the honeycomb in the Tathāgata's bowl, and when he had eaten, they gave him water. At the end of the meal, they paid homage to the Teacher and sat to one side. |
atha nesaṃ satthā dhammaṃ desesi, desanāpariyosāne dvepi janā dvevācike saraṇe patiṭṭhāya satthāraṃ abhivādetvā attano nagaraṃ gantukāmā, “bhante, amhākaṃ paricaraṇacetiyaṃ dethā”ti vadiṃsu. |
Then the Teacher taught them the Dhamma. At the end of the discourse, both of them were established in the two-word refuge, paid homage to the Teacher, and wishing to go to their own city, they said, "Venerable sir, give us a personal relic for worship." |
satthā dakkhiṇena hatthena sīsaṃ parāmasitvā dvinnampi janānaṃ aṭṭha kesadhātuyo adāsi. |
The Teacher, stroking his head with his right hand, gave eight hair-relics to the two men. |
te ubhopi janā kesadhātuyo suvaṇṇasamuggesu ṭhapetvā attano nagaraṃ netvā asitañjananagaradvāre jīvakesadhātuyā cetiyaṃ patiṭṭhāpesuṃ. |
Both of them, having placed the hair-relics in golden caskets, took them to their own city and, at the gate of the city of Asitañjana, they established a stupa for the living hair-relic. |
uposathadivase cetiyato nīlasmiyo niggacchanti. |
On the Uposatha day, blue rays would issue from the stupa. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
satthā pana aparabhāge jetavane nisīditvā upāsake paṭipāṭiyā ṭhānantaresu ṭhapento ime dve jane paṭhamaṃ saraṇaṃ gacchantānaṃ aggaṭṭhāne ṭhapesīti. |
But the Teacher, later, seated in Jetavana and placing the lay followers in positions of rank in order, placed these two men in the foremost position among those who first go for refuge. |
♦ anāthapiṇḍikaseṭṭhivatthu |
♦ The Story of the Merchant Anāthapiṇḍika |
♦ 249. dutiye dāyakānanti dānābhiratānaṃ sudatto, gahapati, anāthapiṇḍiko aggoti dasseti. |
♦ 249. In the second, "of the givers" means, of those who delight in giving, Sudatta, the householder, Anāthapiṇḍika, is the foremost, he shows. |
so kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ dāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among the givers, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ sumanaseṭṭhissa gehe nibbatti, sudattotissa nāmaṃ akaṃsu. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born in the house of the merchant Sumana in Sāvatthī. They gave him the name Sudatta. |
♦ so aparabhāge gharāvāse patiṭṭhito dāyako dānapati hutvā teneva guṇena patthaṭanāmadheyyo anāthapiṇḍiko nāma ahosi. |
♦ At a later time, established in the household life, being a giver, a master of giving, and with his name spread because of that very virtue, he became known as Anāthapiṇḍika ("feeder of the destitute"). |
so pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahe attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūsakāle devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya dutiyadivase ca buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanamagge satasahassaṃ satasahassaṃ datvā yojanikavihāre kāretvā jetavanaṃ koṭisanthārena santharitvā aṭṭhārasahi koṭīhi kiṇitvā aṭṭhārasahi koṭīhi vihāraṃ kāretvā vihāre niṭṭhite catunnaṃ parisānaṃ purebhattapacchābhattesu yadicchakaṃ dānaṃ dadanto aṭṭhārasahi koṭīhi vihāramahaṃ niṭṭhāpesi. |
He, having taken merchandise in five hundred carts, went to the house of his dear friend, the merchant in Rājagaha. There, hearing of the arising of the Blessed Buddha, in the early dawn, through the gate opened by the power of a deity, he approached the Teacher, heard the Dhamma, was established in the fruit of stream-entry, and on the second day, having given a great offering to the community of monks with the Buddha at its head, and having taken the Teacher's promise to come to Sāvatthī, on the forty-five-yojana road, giving a hundred thousand at every yojana, he had yojana-monasteries built. He bought the Jetavana for eighteen koṭis by covering it with koṭi coins, had a monastery built for eighteen koṭis, and when the monastery was finished, giving a donation as desired to the four assemblies before and after the meal, he completed the monastery-festival for eighteen koṭis. |
vihāramaho navahi māsehi niṭṭhānaṃ agamāsi, “pañcahī”ti apare. |
The monastery-festival was completed in nine months. Others say, "in five." |
temāse pana sabbācariyānaṃ vivādo natthi. |
But on the three months, there is no dispute among all the teachers. |
♦ evaṃ catupaṇṇāsakoṭidhanaṃ vissajjetvā niccakālaṃ gehe evarūpaṃ dānaṃ pavattesi. |
♦ Thus, having spent fifty-four koṭis of wealth, he established such a donation at his house at all times. |
devasikaṃ pañca salākabhattasatāni honti, pañca pakkhikabhattasatāni, pañca salākayāgusatāni, pañca pakkhikayāgusatāni, pañca dhurabhattasatāni, pañca āgantukabhattasatāni, pañca gamikabhattasatāni, pañca gilānabhattasatāni, pañca gilānupaṭṭhākabhattasatāni, pañca āsanasatāni gehe niccapaññattāneva hontīti. |
Daily there were five hundred ticket-meals, five hundred fortnightly meals, five hundred ticket-gruels, five hundred fortnightly gruels, five hundred regular meals, five hundred meals for newcomers, five hundred meals for travelers, five hundred meals for the sick, five hundred meals for sick-attendants, and five hundred seats were always prepared in his house. |
atha naṃ aparabhāge satthā jetavane nisinno upāsake paṭipāṭiyā ṭhānantaresu ṭhapento dāyakānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in Jetavana and placing the lay followers in positions of rank in order, placed him in the foremost position among the givers. |
♦ cittagahapativatthu |
♦ The Story of the Householder Citta |
♦ 250. tatiye dhammakathikānanti dhammakathikānaṃ upāsakānaṃ citto, gahapati, aggoti dasseti. |
♦ 250. In the third, "of the Dhamma-preachers" shows that, of the lay followers who are Dhamma-preachers, Citta, the householder, is the foremost. |
so kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among the Dhamma-preachers, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle migaluddakagehe nibbatto aparabhāge araññe kammaṃ kātuṃ samatthakāle ekadivasaṃ deve vassante migamāraṇatthāya sattiṃ ādāya araññaṃ gantvā migarūpāni olokento ekasmiṃ akatapabbhāre sasīsaṃ paṃsukūlaṃ pārupitvā pāsāṇaphalake nisinnaṃ ekaṃ bhikkhuṃ disvā “eko ayyo samaṇadhammaṃ karonto nisinno bhavissatī”ti saññaṃ uppādetvā vegena gharaṃ gantvā ekasmiṃ uddhane hiyyo ābhatamaṃsaṃ, ekasmiṃ bhattaṃ pacāpetvā piṇḍācārike dve bhikkhū disvā tesaṃ pattaṃ ādāya paññattāsane nisīdāpetvā bhikkhaṃ samādāpetvā, “ayye, parivisathā”ti aññe āṇāpetvā taṃ bhattaṃ kuṭe pakkhipitvā paṇṇena mukhaṃ bandhitvā kuṭaṃ ādāya gacchanto antarāmagge nānāvidhāni pupphāni ocinitvā pattapuṭakena gahetvā therassa nisinnaṭṭhānaṃ gantvā kuṭaṃ otāretvā ekamante ṭhapetvā “mayhaṃ, bhante, saṅgahaṃ karothā”ti vatvā therassa pattaṃ ādāya bhattassa pūretvā therassa hatthe patiṭṭhapetvā tehi missakapupphehi theraṃ pūjetvā ekamante ṭhito “yathāyaṃ rasapiṇḍapātena saddhiṃ pupphapūjā cittaṃ paritoseti, evaṃ nibbattanibbattaṭṭhāne me paṇṇākārasahassāni ceva āgacchantu pañcavaṇṇakusumavassañca vassatū”ti āha. |
He, for a hundred thousand eons, wandering among gods and humans, at the time of the Buddha Kassapa, was born into a hunter's family and, at a later time, at an age when he was able to work in the forest, one day when the deva was raining, he took a spear to kill a deer, went into the forest, and while looking for deer, in an unmade cave, he saw a certain monk sitting on a stone slab, covered head-to-toe with a refuse-rag, and thinking, "A venerable one must be sitting, practicing the ascetic's duties," he had this thought, went quickly home, and on one stove, having had the meat brought yesterday cooked, and on another, rice, he saw two alms-faring monks, took their bowls, had them seated on a prepared seat, had them accept the alms, and having ordered others, "Sirs, serve," he put that food in a pot, tied the mouth with a leaf, and taking the pot, he went, and on the way, he picked various kinds of flowers, took them in a leaf-cone, and going to the place where the elder was sitting, he put down the pot, set it to one side, and said, "Venerable sir, do me a favor," and taking the elder's bowl, he filled it with food, placed it in the elder's hand, honored the elder with those mixed flowers, and standing to one side, he said, "Just as this offering of flowers, together with the flavorful alms-food, delights the mind, so too, wherever I am reborn, may thousands of gifts come to me and may a rain of five-colored blossoms fall." |
♦ thero tassa upanissayaṃ disvā dvattiṃsākārakammaṭṭhānaṃ ācikkhitvā adāsi. |
♦ The elder, seeing his supporting condition, taught him the meditation on the thirty-two parts of the body and gave it. |
so yāvajīvaṃ kusalaṃ katvā devaloke nibbatti, nibbattaṭṭhāne jaṇṇumattena odhinā dibbapupphavassaṃ vassi, sayañca aññāhi devatāhi adhikatarena rūpena samannāgato ahosi. |
He, for his whole life, having performed wholesome deeds, was reborn in the deva world. At the place of his rebirth, a rain of divine flowers fell knee-deep, and he himself was endowed with a form more excellent than other deities. |
so ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde magadharaṭṭhe macchikāsaṇḍanagare seṭṭhikule nibbatti, jātakālevassa sakalanagare jaṇṇumattena odhinā pañcavaṇṇakusumavassaṃ vassi. |
He, for one Buddha-interval, wandering among gods and humans, in this Buddha-era, was born into a merchant family in the city of Macchikāsaṇḍa in the country of Magadha. At the very time of his birth, a rain of five-colored blossoms fell knee-deep in the entire city. |
athassa mātāpitaro “amhākaṃ putto attanāva attano nāmaṃ gahetvā āgato, jātadivasevassa sakalanagaraṃ pañcavaṇṇehi pupphehi vicittaṃ jātan”ti cittakumāroti nāmaṃ akaṃsu. |
Then his parents thought, "Our son has come, having taken his own name. On the very day of his birth, the entire city was made colorful with five-colored flowers," and they gave him the name Prince Citta. |
♦ so aparabhāge gharāvāse patiṭṭhito pitu accayena tasmiṃ nagare seṭṭhiṭṭhānaṃ pāpuṇi. |
♦ At a later time, established in the household life, after his father's death, he attained the position of merchant in that city. |
tasmiṃ samaye pañcavaggiyattherānaṃ abbhantaro mahānāmatthero nāma macchikāsaṇḍanagaraṃ agamāsi. |
At that time, one among the elders of the group of five, the Elder Mahānāma, went to the city of Macchikāsaṇḍa. |
citto gahapati tassa iriyāpathe pasīditvā pattaṃ ādāya gehaṃ ānetvā piṇḍapātena patimānetvā katabhattakiccaṃ ambāṭakārāmaṃ nāma uyyānaṃ netvā tatthassa vasanaṭṭhānaṃ kāretvā nibaddhaṃ attano gehe piṇḍapātaṃ gahetvā vasanatthāya paṭiññaṃ gaṇhi. |
The householder Citta, being pleased with his deportment, took his bowl, brought him home, honored him with alms-food, and when he had finished his meal, he took him to a park named Ambāṭakārāma, had a dwelling place made for him there, and took a promise for him to live there, taking his alms-food regularly at his house. |
theropi tassa upanissayaṃ disvā dhammaṃ desento saḷāyatanavibhattimeva desesi. |
The elder also, seeing his supporting condition, while teaching the Dhamma, taught only the analysis of the six sense-bases. |
citto gahapati purimabhave madditasaṅkhāratāya nacirasseva anāgāmiphalaṃ sampāpuṇi. |
The householder Citta, because of his perfected formations in a previous existence, not long after attained the fruit of a non-returner. |
athekadivasaṃ isidattatthero tattha gantvā viharanto seṭṭhissa nivesane bhattakiccapariyosāne āyasmatā therena pañhaṃ vissajjetuṃ asakkontena ajjhiṭṭho upāsakassa pañhaṃ vissajjetvā tena pubbe gihisahāyakabhāve ñāte “na idāni idha vatthabban”ti yathāsukhaṃ pakkāmi. |
Then one day, the Elder Isidatta, having gone there and while dwelling, at the end of the meal in the merchant's residence, being requested by the venerable elder who was unable to answer a question, answered the lay follower's question and, knowing his former state as a lay-friend, he departed as he pleased, thinking, "It is not to be lived here now." |
punekadivasaṃ, seṭṭhi gahapati, mahānāmattheraṃ iddhipāṭihāriyakaraṇatthaṃ yāci . |
Again one day, the merchant, the householder, asked the Elder Mahānāma to perform a miracle of psychic power. |
sopi tassa tejosamāpattipāṭihāriyaṃ dassetvā “idāni idha vasituṃ na yuttan”ti yathāsukhaṃ pakkāmi. |
He also showed him a miracle of the attainment of the fire-element and, thinking, "It is not right to live here now," he departed as he pleased. |
♦ athekadivasaṃ dve aggasāvakā bhikkhusahassaparivārā ambāṭakārāmaṃ agamaṃsu. |
♦ Then one day, the two chief disciples, surrounded by a thousand monks, went to the Ambāṭakārāma. |
seṭṭhi gahapati, tesaṃ mahāsakkāraṃ sajjesi. |
The merchant, the householder, prepared a great honor for them. |
sudhammatthero taṃ asahamāno seṭṭhiṃ tilasaṅgulikāvādena khuṃsetvā tena paṇāmito satthu santikaṃ gantvā ovādaṃ labhitvā dasabalassa ovāde ṭhito cittaṃ gahapatiṃ khamāpetvā tattheva ambāṭakārāme viharanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. |
The Elder Sudhamma, not enduring it, reproached the merchant with the "sesame-cake" saying, and being dismissed by him, he went to the Teacher, received instruction, and standing in the Ten-Powered One's instruction, he begged forgiveness from the householder Citta and, while dwelling right there in the Ambāṭakārāma, he developed insight and attained Arahantship. |
tadā upāsako cintesi — “ahaṃ dasabalaṃ adisvāva ciraṃ vītināmesiṃ, satthu santikaṃ gacchantena pana ayuttaṃ tucchahatthena gantun”ti pañcahi sakaṭasatehi telamadhuphāṇitādīni ādāya “ye dasabalaṃ passitukāmā, te mayā saddhiṃ āgacchantū”ti nagare bheriṃ carāpetvā dvīhi purisasahassehi parivuto satthāraṃ passituṃ pakkāmi. |
Then the lay follower thought: "I, without seeing the Ten-Powered One, have passed a long time. But it is improper to go to the Teacher empty-handed." He took oil, honey, molasses, etc., in five hundred carts and, having had a drum beaten in the city, "Let those who wish to see the Ten-Powered One come with me," surrounded by two thousand men, he set out to see the Teacher. |
tiṃsayojane magge devatā paṇṇākāraṃ upaṭṭhapesuṃ. |
On the thirty-yojana road, the deities prepared gifts. |
so satthu santikaṃ gantvā pañcapatiṭṭhitena satthāraṃ vandi, tasmiṃ khaṇe ākāsā pañcavaṇṇānaṃ pupphānaṃ vassaṃ vassi. |
He went to the Teacher, paid homage with the five-point prostration, and at that moment, a rain of five-colored flowers fell from the sky. |
♦ satthā tassa ajjhāsayavasena saḷāyatanavibhattimeva kathesi. |
♦ The Teacher, according to his disposition, taught only the analysis of the six sense-bases. |
tassa aḍḍhamāsamattaṃ dasabalassa dānaṃ dentassāpi sakanivesanato nītāni taṇḍulatelamadhuphāṇitādīni na khīyiṃsu. |
Even though he was giving a donation to the Ten-Powered One for about half a month, the rice, oil, honey, molasses, etc., brought from his own residence were not exhausted. |
rājagahavāsikehi pahitapaṇṇākārova alaṃ ahosi. |
The gifts sent by the residents of Rājagaha were enough. |
so satthāraṃ passitvā attano nagaraṃ gacchanto sakaṭehi ābhataṃ sabbaṃ bhikkhusaṅghassa adāsi. |
He, having seen the Teacher and while going to his own city, gave everything that had been brought in the carts to the community of monks. |
sakaṭesu tucchesu jātamattesveva devatā satta ratanāni pūrayiṃsu. |
As soon as the carts became empty, the deities filled them with the seven kinds of jewels. |
mahājanantare kathā udapādi “yāva sakkārasammānappatto vatāyaṃ citto gahapatī”ti. |
A discussion arose among the great crowd: "Oh, how great is the attainment of honor and respect of this householder Citta!" |
taṃ sutvā satthā dhammapade imaṃ gāthamāha — |
Hearing that, the Teacher spoke this verse in the Dhammapada: |
♦ “saddho sīlena sampanno, yaso bhogasamappito. |
♦ “One endowed with faith and virtue, possessed of fame and fortune, |
♦ yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. |
♦ whichever region he frequents, there he is honored.” |
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♦ so tato paṭṭhāya ariyasāvakānaṃyeva upāsakānaṃ pañcahi satehi parivuto vicarati. |
♦ From then on, he wandered, surrounded by five hundred noble lay disciples. |
atha naṃ satthā aparabhāge upāsake paṭipāṭiyā ṭhānantare ṭhapento cittasaṃyuttaṃ aṭṭhuppattiṃ katvā dhammakathikānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, placing the lay followers in positions of rank in order, making the Citta-saṃyutta the occasion, placed him in the foremost position among the Dhamma-preachers. |
♦ hatthakāaḷavakavatthu |
♦ The Story of Hatthaka of Āḷavī |
♦ 251. catutthe catūhi saṅgahavatthūhīti catubbidhena saṅgahavatthunā parisaṃ saṅgaṇhantānaṃ hatthako āḷavako aggoti dasseti. |
♦ 251. In the fourth, "by the four bases of sympathy" shows that, of those who gather a following by the fourfold basis of sympathy, Hatthaka of Āḷavī is the foremost. |
ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbatto aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ catūhi saṅgahavatthūhi samannāgataṃ ekaṃ upāsakaṃ ṭhānantare ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower, endowed with the four bases of sympathy, in a position of rank, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde āḷaviraṭṭhe āḷavinagare āḷavakassa rañño gehe paṭisandhiṃ gaṇhi, sve bhattacāṭiyā saddhiṃ āḷavakassa pesetabbo ahosi. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, took conception in the house of King Āḷavaka in the city of Āḷavī, in the country of Āḷavi. He was to be sent to Āḷavaka with a platter of food on the next day. |
♦ tatrāyaṃ anupubbikathā — ekadivasaṃ kira āḷavako rājā migavatthāya araññaṃ gantvā ekaṃ migaṃ anubandhitvā ghātetvā chinditvā dhanukoṭiyaṃ lagetvā nivattetvā āgacchanto vātātapena kilantakāyo ekaṃ sandacchāyaṃ nigrodharukkhamūlaṃ pavisitvā nisīdi. |
♦ Therein, this is the sequential story: It is said that one day, King Āḷavaka, having gone to the forest for a deer-hunt and having pursued and killed a certain deer, cut it up, placed it on the end of his bow, and as he was returning, being weary from the wind and heat, he entered the foot of a banyan tree with a dense shade and sat down. |
atha naṃ muhuttaṃ darathaṃ vinodetvā nikkhamantaṃ rukkhe adhivatthā devatā “tiṭṭha tiṭṭha, bhakkhosi me”ti hatthe gaṇhi. |
Then, as he was leaving after having relieved his fatigue for a moment, the deity dwelling in the tree seized him by the hand, saying, "Stop, stop, you are my food." |
so daḷhaṃ gahitattā aññaṃ upāyaṃ apassanto “devasikaṃ te ekekapurisena saddhiṃ cāṭibhattaṃ pesessāmī”ti vatvā nagaraṃ gato. |
He, being held firmly and not seeing any other way, said, "I will send you a platter of food daily with one man each," and went to the city. |
tato paṭṭhāya bandhanāgārato ekekamanussena saddhiṃ cāṭibhattaṃ pesesi. |
From then on, he would send a platter of food with one man each from the prison. |
eteneva niyāmena bandhanāgāre manussesu khīṇesu “mahallakamanussesu gayhamānesu raṭṭhakhobho hotī”ti te aggahetvā daharakumāre gaṇhituṃ ārabhiṃsu. |
In this same way, when the men in the prison were exhausted, thinking, "If the old men are taken, there will be a disturbance in the country," they did not take them but began to take the young boys. |
tato paṭṭhāya nagare dārakamātaro ca gabbhiniyo ca aññaṃ raṭṭhaṃ gacchanti. |
From then on, the mothers of children and pregnant women in the city would go to another country. |
♦ tasmiṃ samaye satthā paccūsasamayante lokaṃ volokento āḷavakakumārassa tiṇṇaṃ maggaphalānaṃ upanissayaṃ disvā “ayaṃ kumāro kappasatasahassaṃ patthitapatthano devalokā cavitvā āḷavakarañño gehe nibbatto, aññaṃ kumāraṃ alabhantā sve kumāraṃ cāṭibhattena saddhiṃ gahetvā gacchissantī”ti cintetvā sāyanhasamaye aññātakavesena āḷavakassa yakkhassa bhavanadvāraṃ gantvā tassa dovārikaṃ gadrabhaṃ nāma yakkhaṃ bhavanaṃ pavisanatthāya yāci. |
♦ At that time, the Teacher, at the end of the dawn watch, surveying the world, saw the supporting condition for the three paths and fruits of Prince Āḷavaka and thought, "This prince, who has made his aspiration for a hundred thousand eons, has passed away from the deva world and has been born in the house of King Āḷavaka. Not finding another prince, tomorrow they will take the prince with the platter of food and go." In the evening, in the guise of a stranger, he went to the door of the yakṣa Āḷavaka's abode and asked the yakṣa named Gadrabha, who was his doorkeeper, to enter the abode. |
so āha — “bhagavā tumhe pavisatha, mayhaṃ pana āḷavakassa anārocanaṃ nāma ayuttan”ti. |
He said: "Blessed One, you may enter, but for me not to inform Āḷavaka is improper." |
so himavante yakkhasamāgamaṃ gatassa āḷavakassa santikaṃ agamāsi. |
He went to Āḷavaka, who had gone to a gathering of yakṣas in the Himavant. |
satthāpi taṃ bhavanaṃ pavisitvā āḷavakassa nisīdanapallaṅke nisīdi. |
The Teacher also entered that abode and sat on Āḷavaka's sitting-throne. |
♦ tasmiṃ samaye sātāgirahemavatā āḷavakassa bhavanamatthakena yakkhasamāgamaṃ gacchantā attano gamane asampajjamāne “kiṃ nu kho kāraṇan”ti āvajjentā satthāraṃ āḷavakassa bhavane nisinnaṃ disvā satthu santikaṃ gantvā vanditvā yakkhasamāgamaṃ gantvā āḷavakassa tuṭṭhiṃ pavedayiṃsu — “lābhā te, āvuso āḷavaka, yassa te sadevake loke aggapuggalo bhavane nisinno, gantvā satthu santike dhammaṃ suṇāhī”ti. |
♦ At that time, Sātāgira and Hemavata, going to the gathering of yakṣas over Āḷavaka's abode, and their own progress not being smooth, reflecting, "What can be the reason?" saw the Teacher sitting in Āḷavaka's abode, went to the Teacher, paid homage, went to the gathering of yakṣas, and announced their joy to Āḷavaka: "Gains are yours, friend Āḷavaka, in whose abode the foremost person in the world with its gods is seated. Go and listen to the Dhamma in the Teacher's presence." |
so tesaṃ kathaṃ sutvā cintesi — “ime ekassa muṇḍakasamaṇassa mama pallaṅke nisinnabhāvaṃ kathentī”ti anattamano kodhābhibhūto hutvā “ajja mayhaṃ etena samaṇena saddhiṃ saṅgāmo bhavissati, tattha me sahāyā nāma hothā”ti dakkhiṇapādaṃ ukkhipitvā saṭṭhiyojanamattaṃ pabbatakūṭaṃ akkami, taṃ bhijjitvā dvidhā ahosi. |
He, hearing their words, thought: "These are speaking of some shaven-headed ascetic sitting on my throne," and being displeased and overcome with anger, he thought, "Today there will be a battle between me and this ascetic. Be my allies in it," and raising his right foot, he stepped on a mountain peak sixty yojanas high. It split and became twofold. |
ito paṭṭhāya āḷavakayuddhaṃ vitthāretabbaṃ. |
From here on, the battle with Āḷavaka should be detailed. |
āḷavako pana sabbarattiṃ tathāgatena saddhiṃ nānappakārena yujjhantopi kiñci kātuṃ asakkonto satthāraṃ upasaṅkamitvā aṭṭha pañhe pucchi, satthā vissajjesi . |
But Āḷavaka, having fought with the Tathāgata in various ways for the whole night and being unable to do anything, approached the Teacher and asked eight questions. The Teacher answered. |
desanāpariyosāne sotāpattiphale patiṭṭhāsi. |
At the end of the discourse, he was established in the fruit of stream-entry. |
vitthāretvā kathetukāmena āḷavakasuttavaṇṇanā oloketabbā. |
For one who wishes to tell it in detail, the commentary on the Āḷavaka Sutta should be looked at. |
♦ punadivase uṭṭhite aruṇe cāṭibhattāharaṇavelāya sakalanagare gahetabbayuttaṃ dārakaṃ adisvā rañño ārocesuṃ. |
♦ On the next day, when the dawn had arisen, at the time for bringing the platter of food, not seeing a suitable child to be taken in the entire city, they reported it to the king. |
rājā āha — “gaṇhituṃ ayuttaṭṭhāne pana atthi, tātā”ti. |
The king said: "But is there one in a place where it is improper to take one, my sons?" |
āma, deva, ajja rājakule putto jātoti. |
"Yes, O king, today a son has been born in the royal family." |
gacchatha, tātā, mayaṃ jīvantā puttaṃ labhissāma, cāṭibhattena naṃ pesethāti. |
"Go, sons. We, if we live, will get a son. Send him with the platter of food." |
te deviyā vikkandamānāya dārakaṃ gahetvā cāṭibhattena saddhiṃ āḷavakassa bhavanadvāraṃ gantvā “handa, ayya, tava bhāgaṃ paṭicchāhī”ti āhaṃsu. |
They, while the queen was weeping, took the child and, with the platter of food, went to the door of Āḷavaka's abode and said, "Here, sir, accept your share." |
āḷavako tesaṃ kathaṃ sutvā ariyasāvakattā lajjamāno adhomukho nisīdi. |
Āḷavaka, hearing their words, being a noble disciple, sat with his head bowed in shame. |
atha naṃ satthā āha — “idāni te, āḷavaka, lajjanakiccaṃ natthi, dārakaṃ gahetvā mama hatthe ṭhapehī”ti. |
Then the Teacher said to him: "Now there is no need for you to be ashamed, Āḷavaka. Take the child and place him in my hand." |
te rājapurisā āḷavakakumāraṃ āḷavakassa hatthe ṭhapesuṃ, āḷavako taṃ ādāya dasabalassa hatthe ṭhapesi, satthā paṭiggaṇhitvā puna āḷavakassa hatthe ṭhapesi, āḷavako taṃ gahetvā rājapurisānaṃ hatthe ṭhapesi. |
Those royal men placed Prince Āḷavaka in Āḷavaka's hand. Āḷavaka took him and placed him in the Ten-Powered One's hand. The Teacher accepted him and placed him back in Āḷavaka's hand. Āḷavaka took him and placed him in the hands of the royal men. |
itissa hatthato hatthaṃ gatattā “hatthako āḷavako”tveva nāmaṃ akaṃsu. |
Because he had gone from hand to hand, they gave him the name "Hatthaka Āḷavaka." |
♦ atha naṃ te rājapurisā tuṭṭhamānasā ādāya rañño santikaṃ agamaṃsu. |
♦ Then those royal men, with joyful hearts, took him and went to the king. |
rājā taṃ disvā “ajja cāṭibhattaṃ na sampaṭicchatī”ti saññaṃ katvā “kasmā, tātā, evameva āgatatthā”ti āha. |
The king, seeing him and making the sign, "He did not accept the platter of food today," asked, "Why, sons, have you come back just so?" |
deva, rājakulassa tuṭṭhi ca vaḍḍhi ca, satthā āḷavakassa bhavane nisīditvā āḷavakaṃ dametvā upāsakatte patiṭṭhāpetvā kumāraṃ amhākaṃ dāpesīti. |
"Joy and growth for the royal family, O king! The Teacher, having sat in Āḷavaka's abode and having tamed Āḷavaka and established him in the state of a lay follower, has had the prince given to us." |
satthāpi āḷavakaṃ pattacīvaraṃ gāhāpetvā āḷavinagarābhimukho pāyāsi. |
The Teacher also, having had Āḷavaka take his bowl and robe, set out towards the city of Āḷavī. |
so nagaraṃ upasaṅkamanto lajjitvāva osakkati. |
He, as he was approaching the city, was ashamed and drew back. |
satthā naṃ oloketvā “lajjasi, āḷavakā”ti pucchi. |
The Teacher looked at him and asked, "Are you ashamed, Āḷavaka?" |
āma, bhante, nagaravāsino maṃ nissāya mātimaraṇaṃ pitimaraṇaṃ puttadāramaraṇañca pāpuṇiṃsu. |
"Yes, venerable sir. The city-dwellers, on my account, have suffered the death of mothers, the death of fathers, the death of wives and children. |
te maṃ passitvā daṇḍehipi leḍḍūhipi paharissanti. |
Seeing me, they will strike me with sticks and clods. |
tasmā osakkāmi, bhanteti. |
Therefore I am drawing back, venerable sir." |
“āḷavaka, natthi te mayā saddhiṃ gacchantassa bhayaṃ, vissattho ehī”ti vatvā nagarassa avidūre ṭhāne vanasaṇḍe aṭṭhāsi. |
"Āḷavaka, there is no fear for you when you are going with me. Come with confidence," he said, and stood in a forest grove not far from the city. |
āḷavakarājāpi nāgare gahetvā satthu paccuggamanaṃ gato. |
King Āḷavaka also, taking the citizens, went to meet the Teacher. |
satthā sampattaparisāya dhammaṃ desesi, desanāvasāne caturāsīti pāṇasahassāni amatapānaṃ piviṃsu. |
The Teacher taught the Dhamma to the assembled company. At the end of the discourse, eighty-four thousand living beings drank the nectar of the deathless. |
te āḷavakassa tattheva vasanaṭṭhānaṃ katvā anusaṃvaccharaṃ balikammaṃ paṭṭhapesuṃ. |
They made a dwelling place for Āḷavaka right there and established a yearly offering. |
♦ āḷavakopi nāgare dhammikāya rakkhāya saṅgaṇhi. |
♦ Āḷavaka also gathered the citizens with a righteous protection. |
sopi āḷavakakumāro vuḍḍhippatto satthu dhammadesanaṃ sutvā tīṇi maggaphalāni paṭivijjhi. |
That Prince Āḷavaka also, having grown up and heard the Teacher's Dhamma discourse, penetrated the three paths and fruits. |
so sabbakālaṃ ariyasāvakaupāsakānaṃ pañcahi satehi parivuto carati. |
He wandered at all times, surrounded by five hundred noble lay disciples. |
athekadivasaṃ tehi upāsakehi saddhiṃ satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdi. |
Then one day, having gone to the Teacher with those lay followers, he paid homage and sat to one side. |
satthā suvinītaṃ parisaṃ disvā “mahatī te, āḷavaka, parisā, kathaṃ taṃ saṅgaṇhāsī”ti āha. |
The Teacher, seeing the well-trained assembly, said, "Your assembly is large, Āḷavaka. How do you gather it?" |
bhagavā dānena tussantaṃ dānena saṅgaṇhāmi, piyavacanena tussantaṃ piyavacanena saṅgaṇhāmi, uppannesu kiccesu tesaṃ nittharaṇena tussantaṃ uppannakiccanittharaṇena saṅgaṇhāmi, samānattaṭṭhānena tussantaṃ samānattatāya saṅgaṇhāmīti. |
"Blessed One, him who is pleased by giving, I gather by giving. Him who is pleased by kind words, I gather by kind words. Him who is pleased by the settling of arisen matters, I gather by settling arisen matters. Him who is pleased by the state of equality, I gather by equality." |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
atha satthā aparabhāge jetavane nisīditvā upāsake ṭhānantaresu ṭhapento hatthakaṃ āḷavakaṃ catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, later, seated in Jetavana and placing the lay followers in positions of rank, placed Hatthaka of Āḷavī in the foremost position among those who gather an assembly by the four bases of sympathy. |
♦ mahānāmasakkavatthu |
♦ The Story of Mahānāma the Sakyan |
♦ 252. pañcame paṇītadāyakānanti paṇītarasadāyakānaṃ mahānāmo sakko aggoti dasseti. |
♦ 252. In the fifth, "of the givers of choice things" shows that, of the givers of choice flavors, Mahānāma the Sakyan is the foremost. |
so kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ paṇītarasadāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among the givers of choice flavors, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthupure sakyarājakule nibbattitvā vayappatto dasabalassa paṭhamadassaneyeva sotāpattiphale patiṭṭhāsi. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a Sakyan royal family in the city of Kapilavatthu and, having come of age, at the very first sight of the Ten-Powered One, he was established in the fruit of stream-entry. |
♦ athekasmiṃ samaye satthā verañjāyaṃ vassāvāsaṃ vasitvā anupubbena kapilavatthupuraṃ gantvā nigrodhārāme paṭivasati. |
♦ Then on one occasion, the Teacher, having spent the rains retreat in Verañjā, went in due course to the city of Kapilavatthu and was residing in the Nigrodhārāma. |
mahānāmo “satthā āgato”ti sutvā satthu santikaṃ gantvā abhivādetvā ekamantaṃ nisinno satthāraṃ evamāha — “bhagavā sutametaṃ ‘bhikkhusaṅgho kira verañjāyaṃ bhikkhācārena kilamatī’ti, mama catumāsaṃ bhikkhusaṅghassa paṭijaggane paṭiññaṃ detha, ahaṃ bhikkhusaṅghassa sarīre ojaṃ pavesessāmī”ti. |
Mahānāma, hearing, "The Teacher has come," went to the Teacher, paid homage, and sitting to one side, said this to the Teacher: "Blessed One, I have heard this: 'It is said that the community of monks was weary from the alms-round in Verañjā.' Give me your promise to attend to the community of monks for four months. I will infuse strength into the bodies of the community of monks." |
satthā adhivāsesi. |
The Teacher consented. |
so satthu adhivāsanaṃ viditvā punadivasato paṭṭhāya buddhappamukhaṃ bhikkhusaṅghaṃ paṇītarasabhojanacatumadhurādīhi paṭijaggitvā puna catumāsaṃ paṭiññaṃ gahetvā aṭṭha māse pūretvā puna catumāsaṃ paṭiññaṃ gahetvā sakalasaṃvaccharaṃ paṭijaggi. |
He, knowing the Teacher's consent, from the next day on, attended to the community of monks with the Buddha at its head with food of choice flavors, the four sweets, etc., and again taking a promise for four months, he completed eight months, and again taking a promise for four months, he attended for a whole year. |
satthā tato paraṃ paṭiññaṃ nādāsi. |
The Teacher did not give a promise beyond that. |
mahānāmo pana tato paṭṭhāya aparāparaṃ sampattabhikkhusaṅghassa teneva niyāmena sakkāraṃ karoti. |
But Mahānāma, from then on, from time to time, would pay honor in the same way to the community of monks that arrived. |
tassa so guṇo sakalajambudīpe pākaṭo jāto. |
That virtue of his became well-known throughout all of Jambudīpa. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
satthā pana aparabhāge jetavane nisīditvā mahānāmaṃ sakkaṃ paṇītadāyakānaṃ aggaṭṭhāne ṭhapesīti. |
But the Teacher, later, seated in Jetavana, placed Mahānāma the Sakyan in the foremost position among the givers of choice things. |
♦ uggagahapativatthu |
♦ The Story of the Householder Ugga |
♦ 253. chaṭṭhe manāpadāyakānanti manāpaṃ cittarucitabhojanaṃ dāyakānaṃ uggo gahapati, vesāliko aggoti dasseti. |
♦ 253. In the sixth, "of the givers of what is pleasing" shows that, of the givers of food that is pleasing and delightful to the mind, the householder Ugga of Vesālī is the foremost. |
so kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ manāpadāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among the givers of what is pleasing, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde vesāliyaṃ seṭṭhikule nibbatti. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a merchant family in Vesālī. |
tassa jātakāle nāmaṃ aniyāmitaṃ. |
At the time of his birth, his name was not fixed. |
aparabhāge panassa attabhāvopi uggato ahosi samiddho, alaṅkatatoraṇaṃ viya ussitacittapaṭo viya ca ativirocittha. |
But at a later time, his personal existence was eminent and prosperous, and it shone exceedingly like an adorned archway or a raised painted cloth. |
guṇāpissa uggatā ahesuṃ. |
His virtues were also eminent. |
so imesaṃ dvinnampi uggatattā uggaseṭṭhitveva saṅkhaṃ gato. |
Because of the eminence of both of these, he became reckoned as Uggaseṭṭhi ("eminent merchant"). |
so panāyaṃ dasabalassa paṭhamadassaneyeva sotāpattiphale patiṭṭhāya aparabhāge tīṇipi maggaphalāni sacchākāsi. |
He, at the very first sight of the Ten-Powered One, was established in the fruit of stream-entry, and at a later time, he realized the three paths and fruits. |
so attano mahallakakāle rahogato nisīditvā cintesi — “yaṃ yaṃ mayhaṃ piyaṃ manāpaṃ, taṃ tadeva dasabalassa dassāmi, idaṃ me satthu sammukhāpi sutaṃ ‘manāpadāyī labhate manāpan’”ti. |
He, in his old age, sitting in seclusion, thought: "Whatever is dear and pleasing to me, that very thing I will give to the Ten-Powered One. This I have heard from the Teacher himself: 'The giver of what is pleasing obtains what is pleasing.'" |
athassa etadahosi — “api nu kho me cittaṃ jānitvā satthāpi nivesanadvāraṃ āgaccheyyā”ti. |
Then it occurred to him: "And what if the Teacher, knowing my mind, would also come to the door of my residence?" |
♦ satthāpi kho tassa cittaṃ ñatvā bhikkhusaṅghaparivuto nivesanadvāreyeva pāturahosi. |
♦ The Teacher also, knowing his thought, surrounded by the community of monks, appeared right at the door of his residence. |
so “satthā āgato”ti sutvā ativiya ussāhajāto dasabalassa santikaṃ gantvā pañcapatiṭṭhitena vanditvā satthu pattaṃ paṭiggahetvā gharaṃ pavesetvā paññattavarabuddhāsane satthāraṃ, avasesāasanesu bhikkhusaṅghaṃ nisīdāpetvā buddhappamukhaṃ bhikkhusaṅghaṃ nānaggarasehi parivisitvā bhattakiccapariyosāne ekamantaṃ nisīditvā evamāha — “sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ ‘manāpadāyī labhate manāpan’”ti. |
He, hearing, "The Teacher has come," being exceedingly filled with zeal, went to the Ten-Powered One, paid homage with the five-point prostration, accepted the Teacher's bowl, led him into the house, and having had the Teacher seated on the excellent Buddha-seat prepared, and the community of monks on the other seats, he served the community of monks with the Buddha at its head with various choice flavors, and at the end of the meal, sitting to one side, he said this: "This was heard by me from the Blessed One himself, received from him himself: 'The giver of what is pleasing obtains what is pleasing.' |
yaṃ yaṃ, bhante, mayhaṃ manāpaṃ, taṃ taṃ mayā buddhappamukhassa bhikkhusaṅghassa dinnamevā”ti satthāraṃ jānāpetvā tato paṭṭhāya yaṃ yaṃ tassa manāpaṃ, taṃ taṃ buddhappamukhassa bhikkhusaṅghassa deti. |
Whatever, venerable sir, is pleasing to me, that very thing has been given by me to the community of monks with the Buddha at its head," he informed the Teacher, and from then on, whatever was pleasing to him, that he would give to the community of monks with the Buddha at its head. |
taṃ pana sabbaṃ pañcakanipāte uggasutte vitthārato āgamissati. |
All that will come in detail in the Ugga Sutta in the fifth Nipāta. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story originated. |
satthā aparabhāge jetavane viharanto taṃ upāsakaṃ manāpadāyakānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, while dwelling in Jetavana, placed that lay follower in the foremost position among the givers of what is pleasing. |
♦ uggatagahapativatthu |
♦ The Story of the Householder Uggata |
♦ 254. sattame saṅghupaṭṭhākānanti bhikkhusaṅghassa upaṭṭhākānaṃ hatthigāmako uggato gahapati, aggoti dasseti. |
♦ 254. In the seventh, "of the attendants of the Sangha" shows that, of those who attend on the community of monks, the householder Uggata of Hatthigāma is the foremost. |
sopi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge satthu dhammadesanaṃ sutvā satthāraṃ ekaṃ upāsakaṃ saṅghupaṭṭhākānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
He also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, at a later time, listening to the Teacher's Dhamma discourse, saw the Teacher place a certain lay follower in the foremost position among the attendants of the Sangha, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde hatthigāme seṭṭhikule nibbatti, tassa uggatakumāroti nāmaṃ akaṃsu. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a merchant family in Hatthigāma. They gave him the name Uggatakumāra. |
♦ so aparabhāge gharāvāse patiṭṭhito pitu accayena seṭṭhiṭṭhānaṃ pāpuṇi. |
♦ At a later time, established in the household life, after his father's death, he attained the position of merchant. |
tena samayena satthā bhikkhusaṅghaparivuto cārikaṃ caranto hatthigāmaṃ patvā nāgavanuyyāne viharati. |
At that time, the Teacher, surrounded by the community of monks, while wandering on tour, came to Hatthigāma and dwelt in the Nāgavanuyyāna. |
tadā ayaṃ uggataseṭṭhi sattāhaṃ pānamadamatto hutvā nāṭakehi parivuto nāgavanuyyānaṃ gantvā paricārayamāno dasabalaṃ disvā balavahirottappaṃ paccupaṭṭhāpesi. |
Then this merchant Uggata, having been intoxicated with drink for seven days, went to the Nāgavanuyyāna surrounded by dancers and, while being served, he saw the Ten-Powered One and established strong shame and fear of wrongdoing. |
athassa satthāraṃ upasaṅkamantassa sabbo surāmado abbhatthaṃ agamāsi. |
Then, as he was approaching the Teacher, all his intoxication with liquor vanished. |
so satthāraṃ vanditvā ekamantaṃ nisīdi. |
He paid homage to the Teacher and sat to one side. |
athassa satthā dhammaṃ desesi. |
Then the Teacher taught him the Dhamma. |
desanāpariyosāne tīṇi maggaphalāni paṭivijjhi. |
At the end of the discourse, he penetrated the three paths and fruits. |
tato paṭṭhāya nāṭakāni “tumhe yathāsukhaṃ gacchathā”ti vissajjetvā dānābhirato hutvā bhikkhusaṅghassa dānameva deti. |
From then on, he dismissed the dancers, saying, "You may go as you please," and being devoted to giving, he gave only donations to the community of monks. |
devatā rattibhāgasamanantare āgantvā seṭṭhissa ārocenti — “gahapati, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño, asuko sīlavā, asuko dussīlo”ti. |
The deities, just after the night had passed, would come and report to the merchant: "Householder, monk so-and-so possesses the three knowledges, monk so-and-so possesses the six supernormal powers, monk so-and-so is virtuous, monk so-and-so is unvirtuous." |
so tāsaṃ vacanaṃ sutvāpi guṇaṃ tāva yathābhūtato jānāti, deyyadhammaṃ pana samacitteneva deti. |
He, even hearing their words, would know the virtue as it really was, but he would give the gift with an impartial mind. |
satthu santike nisīditvāpi tameva guṇaṃ katheti. |
Even when sitting in the Teacher's presence, he would speak of that same virtue. |
aparabhāge satthā jetavane nisīditvā taṃ gahapatiṃ saṅghupaṭṭhākānaṃ aggaṭṭhāne ṭhapesīti. |
Later, the Teacher, seated in Jetavana, placed that householder in the foremost position among the attendants of the Sangha. |
♦ sūrambaṭṭhavatthu |
♦ The Story of Sūrambaṭṭha |
♦ 255. aṭṭhame aveccappasannānanti avigacchanasabhāvena acalena pasādena samannāgatānaṃ sūrambaṭṭho aggoti dasseti. |
♦ 255. In the eighth, "of those with unwavering faith" shows that, of those endowed with faith of an unwavering nature, with unshakable faith, Sūrambaṭṭha is the foremost. |
ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ sutvā satthāraṃ ekaṃ upāsakaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among those with unwavering faith, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbatti, sūrambaṭṭhotissa nāmaṃ akaṃsu. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a merchant family in Sāvatthī. They gave him the name Sūrambaṭṭha. |
♦ so aparabhāge vayappatto gharāvāse patiṭṭhāya aññatitthiyānaṃ upaṭṭhāko hutvā carati. |
♦ At a later time, when he came of age and was established in the household life, he went about as a supporter of other heretics. |
atha satthā paccūsasamaye lokaṃ volokento tassa sotāpattimaggahetuṃ disvā bhikkhācāravelāya nivesanadvāraṃ agamāsi. |
Then the Teacher, at the end of the dawn watch, surveying the world, saw the cause for his path of stream-entry and, at the time of the alms-round, went to the door of his residence. |
so dasabalaṃ disvā cintesi — “samaṇo gotamo mahākule ceva jāto, loke ca abhiññāto, tenassa santikaṃ agamanaṃ nāma na yuttan”ti satthu santikaṃ gantvā pādesu vanditvā pattaṃ gahetvā gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā bhikkhaṃ datvā bhattakiccapariyosāne ekamantaṃ nisīdi. |
He, seeing the Ten-Powered One, thought: "The ascetic Gotama was born into a great family and is well-known in the world. It is not right not to go to him." He went to the Teacher, paid homage at his feet, took the bowl, led him into the house, had him seated on a magnificent couch, gave him alms, and at the end of the meal, sat to one side. |
satthā tassa caritavasena dhammaṃ desesi. |
The Teacher taught him the Dhamma according to his disposition. |
desanāpariyosāne sotāpattiphale patiṭṭhahi. |
At the end of the discourse, he was established in the fruit of stream-entry. |
satthāpi taṃ dametvā vihārameva gato. |
The Teacher also, having tamed him, went back to the monastery. |
♦ tato māro cintesi — “ayaṃ sūrambaṭṭho nāma amhākaṃ santako, satthā panassa ajja gehaṃ gato, kiṃ nu kho satthu dhammaṃ sutvā maggapātubhāvaṃ akaritthāti yāvassa mama visayā atikkantabhāvaṃ vā anatikkantabhāvaṃ vā jānāmī”ti attano kāmarūpitāya dasabalassa sarikkhakaṃ rūpaṃ māpetvā cīvaraggahaṇampi pattaggahaṇampi buddhākappeneva katvā dvattiṃsalakkhaṇadharo hutvā sūrambaṭṭhassa gehadvāre aṭṭhāsi. |
♦ Then Māra thought: "This Sūrambaṭṭha belongs to us. But today the Teacher has gone to his house. Has he not, having heard the Teacher's Dhamma, created a manifestation of the path? Until I know whether he has passed beyond my domain or not..." he created, by his own state as a kāmāvacara being, a form similar to the Ten-Powered One's, with the taking of the robe and the taking of the bowl in the Buddha's manner, bearing the thirty-two marks, and stood at the door of Sūrambaṭṭha's house. |
sūrambaṭṭhopi “puna dasabalo āgato”ti sutvā “buddhānaṃ aniyyānikagamanaṃ nāma natthi, kena nu kho kāraṇena āgato”ti vegena “dasabalo”ti saññāya tassa santikaṃ gantvā abhivādetvā ekamantaṃ ṭhito, “bhante, tumhe idāneva imasmiṃ gehe bhattakiccaṃ katvā gatā, kiṃ nu kho kāraṇaṃ paṭicca puna āgatatthā”ti āha. |
Sūrambaṭṭha also, hearing, "The Ten-Powered One has come again," thinking, "For Buddhas, there is no purposeless coming. For what reason has he come?" he quickly, with the thought "It is the Ten-Powered One," went to him, paid homage, and standing to one side, he said, "Venerable sir, you have just had your meal in this house and have gone. For what reason have you come again?" |
“sūrambaṭṭha mayā dhammaṃ kathentena ekaṃ anupadhāretvā kathitaṃ. |
"Sūrambaṭṭha, when I was teaching the Dhamma, I spoke one thing without consideration. |
mayā hi pañcakkhandhā ‘sabbeva aniccā dukkhā anattā’ti kathitā, na panete sabbeva evarūpā. |
For I taught that the five aggregates are 'all impermanent, suffering, non-self,' but they are not all of this nature. |
ekacce hi khandhā niccā dhuvā sassatā atthī”ti āha. |
Some aggregates are permanent, stable, eternal." |
♦ tato sūrambaṭṭho cintesi — “ayaṃ kathā ativiya bhāriyā. |
♦ Then Sūrambaṭṭha thought: "This statement is very heavy. |
buddhānañhi anupadhāretvā kathanaṃ nāma natthi, dasabalassa māro kira paṭipakkho, addhā ayaṃ māro bhavissatī”ti cintetvā — “mārosi tvan”ti āha. |
For Buddhas, there is no speaking without consideration. It is said that Māra is the adversary of the Ten-Powered One. Surely this must be Māra." Thinking this, he said, "You are Māra." |
ariyasāvakena kathitakathā tassa pharasuppahāro viya ahosi, tasmā sakabhāvena ṭhātuṃ asakkonto “āma, sūrambaṭṭha, ahaṃ māro”ti āha. |
The words spoken by the noble disciple were like a sharp blow to him. Therefore, being unable to stand in his own form, he said, "Yes, Sūrambaṭṭha, I am Māra." |
“tādisānaṃ mārānaṃ satampi sahassampi āgantvā mama saddhaṃ cāletuṃ na sakkoti, mahāgotamo dasabalo mayhaṃ dhammaṃ desento ‘sabbe saṅkhārā aniccā’ti bodhetvā desesi, mā me gharadvāre tiṭṭhā”ti accharaṃ pahari. |
"A hundred or a thousand Māras like you, coming, cannot shake my faith. The great Gotama, the Ten-Powered One, teaching me the Dhamma, taught, having awakened me, 'All formations are impermanent.' Do not stand at my door," and he snapped his fingers. |
māro tassa vacanaṃ sutvā paṭippharitvā kathetuṃ asakkonto tattheva antaradhāyi. |
Māra, hearing his words, being unable to speak in rebuttal, vanished right there. |
sūrambaṭṭhopi sāyanhasamaye satthu santikaṃ gantvā mārena katakiriyaṃ kathetvā, “bhante, evaṃ māro mama saddhaṃ cāletuṃ vāyamitthā”ti āha. |
Sūrambaṭṭha also, in the evening, went to the Teacher and told him the deed done by Māra, saying, "Venerable sir, Māra tried to shake my faith thus." |
satthā etadeva kāraṇaṃ aṭṭhupattiṃ katvā imasmiṃ sāsane sūrambaṭṭhaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, making this very reason the occasion, placed Sūrambaṭṭha in the foremost position among those with unwavering faith in this dispensation. |
♦ jīvakavatthu |
♦ The Story of Jīvaka |
♦ 256. navame puggalappasannānanti puggaliyappasādena samannāgatānaṃ upāsakānaṃ jīvako komārabhacco aggoti dasseti. |
♦ 256. In the ninth, "of those with personal devotion" shows that, of the lay followers endowed with personal devotion, Jīvaka Komārabhacca is the foremost. |
so hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto . |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in Haṃsavatī. |
satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ puggalappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
While listening to the Teacher's Dhamma talk, he saw the Teacher place a certain lay follower in the foremost position among those with personal devotion, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare abhayarājakumāraṃ paṭicca sālavatiyā nāma rūpūpajīviniyā kucchimhi nibbatto. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born in the womb of a courtesan named Sālavatī on account of Prince Abhaya in the city of Rājagaha. |
rūpūpajīviniyo ca nāma vijātakāle sace putto hoti, chaḍḍenti. |
And courtesans, when they give birth, if it is a son, they abandon him. |
sace dhītā, paṭijagganti. |
If it is a daughter, they look after her. |
iti sā taṃ dārakaṃ kattarasuppakena saṅkārakūṭe chaḍḍāpesi. |
Thus she had that child abandoned on a rubbish heap in a winnowing basket. |
atha naṃ abhayo rājakumāro rājupaṭṭhānaṃ gacchanto taṃ disvā “kiṃ, bhaṇe, etaṃ kākehi samparikiṇṇan”ti manusse pesetvā “dārako devā”ti. |
Then Prince Abhaya, while going to attend on the king, saw him and, having sent men, said, "Friends, what is this surrounded by crows?" "It is a child, O king." |
jīvati, bhaṇeti, “jīvati, devā”ti sutvā attano antepure posāpesi. |
"Is it alive, friends?" "It is alive, O king." Hearing this, he had him raised in his own inner palace. |
tassa jīvatīti kathitattā jīvakoti nāmaṃ akaṃsu, kumārena posāpitoti komārabhaccoti nāmaṃ akaṃsu. |
Because it was said, "He is alive," they gave him the name Jīvaka. Because he was raised by the prince, they gave him the name Komārabhacca. |
♦ so attano soḷasavassuddesikakāle takkasilaṃ gantvā vejjasippaṃ uggaṇhitvā bimbisārarañño santikā sakkāraṃ labhitvā caṇḍapajjotassa rañño rogaṃ phāsukaṃ akāsi. |
♦ When he was about sixteen years old, he went to Takkasilā, learned the physician's art, received honor from King Bimbisāra, and cured the disease of King Caṇḍapajjota. |
so tassa pañca taṇḍulasakaṭasatāni soḷasa kahāpaṇasahassāni dussasahassaparivāraṃ anagghaṃ siveyyakaṃ dussayugañca pesesi. |
He sent him five hundred carts of rice, sixteen thousand kahāpaṇas, and a priceless pair of Siveyyaka cloths with a retinue of a thousand cloths. |
tasmiṃ samaye satthā rājagahaṃ upanissāya gijjhakūṭe pabbate viharati. |
At that time, the Teacher was residing near Rājagaha on the Gijjhakūṭa mountain. |
jīvako satthu ussannadhātuke kāye virecanaṃ datvā bhesajjaṃ karonto “cattāro paccayā mama santakāva hontū”ti satthāraṃ attano vihāre vasāpetvā satthu bhesajjaṃ katvā taṃ dussayugaṃ upanetvā “idaṃ, bhante, tumheyeva paribhogaṃ karothā”ti vatvā tena saddhiṃ laddhaṃ dussasahassaṃ bhikkhusaṅghassa adāsi. |
Jīvaka, giving a purgative for the Teacher's overabundant humors and preparing medicine, thinking, "Let the four requisites be my own," had the Teacher stay in his own monastery, prepared medicine for the Teacher, and bringing that pair of cloths, he said, "Venerable sir, use this for your own enjoyment," and gave the thousand cloths he had received with it to the community of monks. |
ayamettha saṅkhepo, vitthārena pana jīvakavatthu khandhake āgatameva. |
This is the summary here; in detail, the story of Jīvaka is found in the Khandhaka. |
satthā aparabhāge jetavane viharanto jīvakaṃ komārabhaccaṃ puggalappasannānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, while dwelling in Jetavana, placed Jīvaka Komārabhacca in the foremost position among those with personal devotion. |
♦ nakulapitugahapativatthu |
♦ The Story of the Householder Nakulapitā |
♦ 257. dasame vissāsakānanti vissāsikakathaṃ kathentānaṃ upāsakānaṃ antare, nakulapitā gahapati, aggoti dasseti. |
♦ 257. In the tenth, "of the intimate" shows that, among the lay followers who speak intimate words, the householder Nakulapitā is the foremost. |
so kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ vissāsakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, he was born into a family home in the city of Haṃsavatī and, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain lay follower in the foremost position among the intimate, performed a meritorious deed, and aspired for that position. |
so kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde bhaggaraṭṭhe susumāragirinagare seṭṭhikule nibbatti. |
He, for a hundred thousand eons, wandering among gods and humans, in this Buddha-era, was born into a merchant family in the city of Susumāragiri in the country of the Bhaggas. |
satthāpi bhikkhusaṅghaparivuto cārikaṃ caramāno taṃ nagaraṃ patvā bhesakaḷāvane viharati. |
The Teacher also, surrounded by the community of monks and wandering on tour, came to that city and dwelt in the Bhesakaḷāvana. |
athāyaṃ, nakulapitā gahapati, susumāragirivāsīhi saddhiṃ satthu santikaṃ gantvā paṭhamadassaneneva so ca bhariyā cassa dasabalaṃ “ayaṃ amhākaṃ putto”ti saññaṃ paṭṭhapetvā ubhopi satthu pādesu nipatitvā, “tāta, tvaṃ ettakaṃ kālaṃ amhe chaḍḍetvā kahaṃ vicarasī”ti āhaṃsu. |
Then this householder Nakulapitā, with the residents of Susumāragiri, went to the Teacher and, at the very first sight, both he and his wife established the thought towards the Ten-Powered One, "This is our son," and both fell at the Teacher's feet and said, "Son, where have you been wandering, having abandoned us for so long?" |
ayaṃ kira, nakulapitā gahapati, pubbe pañca jātisatāni dasabalassa pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā, pañca jātisatāni mātulo, nakulamātāpi pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā, pañca jātisatāni pitucchā. |
It is said that this householder Nakulapitā, in the past, had been the father of the Ten-Powered One for five hundred births, his junior paternal uncle for five hundred births, his senior paternal uncle for five hundred births, and his maternal uncle for five hundred births. Nakulamātā also had been his mother for five hundred births, his junior maternal aunt for five hundred births, his senior maternal aunt for five hundred births, and his paternal aunt for five hundred births. |
iti dīgharattaṃ anugatasinehattā dasabalaṃ disvāva “putto”ti saññaṃ katvā saṇṭhātuṃ nāsakkhiṃsu. |
Thus, because of their long-standing affection, as soon as they saw the Ten-Powered One, they formed the thought "son" and were unable to contain themselves. |
satthā yāva tesaṃ cittaṃ saññattiṃ na gacchati, tāva “apethā”ti nāvoca. |
The Teacher, until their minds regained composure, did not say, "Go away." |
atha nesaṃ yathāmaneneva satiṃ paṭilabhitvā majjhattabhūtānaṃ āsayaṃ ñatvā dhammaṃ desesi. |
Then, when they had regained their mindfulness according to their own minds and had become neutral, he knew their disposition and taught them the Dhamma. |
desanāpariyosāne ubhopi sotāpattiphale patiṭṭhahiṃsu. |
At the end of the discourse, both were established in the fruit of stream-entry. |
♦ satthā aparabhāge tesaṃ mahallakakāle puna taṃ nagaraṃ agamāsi. |
♦ The Teacher, at a later time, when they were old, again went to that city. |
te “satthā āgato”ti sutvā satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā svātanāya nimantetvā punadivase attano nivesane buddhappamukhaṃ bhikkhusaṅghaṃ nānaggarasehi parivisitvā satthāraṃ katabhattakiccaṃ upasaṅkamitvā ekamantaṃ nisīdiṃsu. |
They, hearing, "The Teacher has come," went to the Teacher, paid homage with the five-point prostration, invited him for the next day's meal, and on the following day, in their own residence, having served the community of monks with the Buddha at its head with various choice flavors, when the Teacher had finished his meal, they approached and sat to one side. |
ekamantaṃ nisinno kho nakulapitā gahapati, bhagavantaṃ etadavoca — “yato me, bhante, nakulamātā gahapatānī, daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena. |
Seated to one side, the householder Nakulapitā said this to the Blessed One: "From the time, venerable sir, that the householder's wife Nakulamātā was brought to me, young for a young man, I am not aware of having transgressed against the householder's wife Nakulamātā even in thought, let alone in body. |
iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti. |
We would wish, venerable sir, to see each other in this very life and to see each other in the life to come." |
nakulamātāpi kho, gahapatānī, bhagavantaṃ etadavoca — “yato ahaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena. |
And Nakulamātā, the householder's wife, said this to the Blessed One: "From the time, venerable sir, that I was brought to the householder Nakulapitā, young for a young man, I am not aware of having transgressed against the householder Nakulapitā even in thought, let alone in body. |
iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti. |
We would wish, venerable sir, to see each other in this very life and to see each other in the life to come." |
atha aparabhāge satthā jetavane nisīditvā upāsake paṭipāṭiyā ṭhānantaresu ṭhapento imaṃ imesaṃ dvinnampi kathaṃ aṭṭhuppattiṃ katvā nakulapitaraṃ gahapatiṃ vissāsakānaṃ aggaṭṭhāne ṭhapesīti. |
Then at a later time, the Teacher, seated in Jetavana and placing the lay followers in positions of rank in order, making the words of these two the occasion, placed the householder Nakulapitā in the foremost position among the intimate. |
♦ chaṭṭhavaggavaṇṇanā. |
♦ Commentary on the Sixth Chapter. |
♦ dasasuttapaṭimaṇḍitāya upāsakapāḷiyā vaṇṇanā niṭṭhitā. |
♦ The commentary on the Upāsaka-pāḷi, consisting of ten suttas, is finished. |
♦ (14) 7. sattamaetadaggavaggo |
♦ (14) 7. The Seventh Chapter on the Foremost |
♦ sujātāvatthu |
♦ The Story of Sujātā |
♦ 258. upāsikāpāḷiyā paṭhame paṭhamaṃ saraṇaṃ gacchantīnanti sabbapaṭhamaṃ saraṇesu patiṭṭhitānaṃ upāsikānaṃ, sujātā nāma, seniyadhītā aggāti dasseti. |
♦ 258. In the first of the Upāsikā-pāḷi, "of those who first go for refuge" shows that, of the laywomen who were the very first to be established in the refuges, Sujātā, the daughter of Seniya, is the foremost. |
sāpi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikāraṃ katvā taṃ ṭhānantaraṃ patthesi. |
She also, at the time of the Buddha Padumuttara, was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain laywoman in the foremost position among those who first go for refuge, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ satthu nibbattito puretarameva uruvelāyaṃ senānigame seniyakuṭumbikassa gehe nibbattitvā vayappattā ekasmiṃ nigrodhamūle patthanaṃ akāsi — “sace samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, anusaṃvaccharaṃ balikammaṃ karissāmī”ti. |
She, for a hundred thousand eons, wandering among gods and humans, even before the birth of our Teacher, was born in the house of the householder Seniya in the village of Senāni in Uruvelā and, having come of age, she made an aspiration at the foot of a certain banyan tree: "If, having gone to a family of equal birth, I obtain a son in my first pregnancy, I will make a yearly offering." |
tassā sā patthanā samijjhi. |
That aspiration of hers was fulfilled. |
♦ sā mahāsattassa dukkarakārikaṃ karontassa chaṭṭhe vasse paripuṇṇe visākhapuṇṇamadivase “pātova balikammaṃ karissāmī”ti rattiyā paccūsasamayaṃ paccuṭṭhāya dhenuyo duhāpesi. |
♦ She, when the Great Being was in his sixth year of practicing austerities, on the full moon day of Visākha, thinking, "I will make my offering early in the morning," rose at the dawn watch and had the cows milked. |
vacchakā dhenūnaṃ thanamūlaṃ na āgamaṃsu, thanamūle navabhājanamhi upanītamatte attanova dhammatāya khīradhārā patiṃsu. |
The calves did not go to the base of the cows' udders, but as soon as a new vessel was brought near the base of the udders, by its own nature, streams of milk fell. |
taṃ acchariyaṃ disvā, sujātā, sahattheneva khīraṃ gaṇhitvā navabhājane pakkhipitvā sahattheneva aggiṃ katvā pacituṃ ārabhi. |
Seeing that wonder, Sujātā took the milk with her own hand, put it in a new vessel, made a fire with her own hand, and began to cook. |
tasmiṃ pāyāse paccamāne mahantamahantā bubbuḷā uṭṭhahitvā dakkhiṇāvattā hutvā sañcaranti, ekaphusitampi bahi na niggacchati. |
As that milk-rice was cooking, very large bubbles arose and, turning to the right, they moved about, and not a single drop overflowed. |
mahābrahmā chattaṃ dhāresi, cattāro lokapālā khaggahatthā ārakkhaṃ gaṇhiṃsu, sakko alātāni samānento aggiṃ jālesi. |
Mahābrahmā held a parasol, the four world-guardians took up swords and stood guard, and Sakka, arranging the firebrands, lit the fire. |
devatā catūsu dīpesu ojaṃ saṃharitvā tattha pakkhipiṃsu. |
The deities gathered the nutritive essence from the four continents and put it there. |
sujātā, ekadivaseyeva imāni acchariyāni disvā puṇṇādāsiṃ āmantesi — “amma, puṇṇe ajja amhākaṃ devatā ativiya pasannā, mayā ettakaṃ kālaṃ evarūpaṃ acchariyaṃ nāma na diṭṭhapubbaṃ, vegena gantvā devaṭṭhānaṃ paṭijaggāhī”ti. |
Sujātā, seeing these wonders on a single day, addressed her slave-girl Puṇṇā: "Mother Puṇṇā, today our deity is exceedingly pleased. I have never before seen such a wonder. Go quickly and tend to the deity's place." |
sā “sādhu, ayye”ti tassā vacanaṃ sampaṭicchitvā turitaturitā rukkhamūlaṃ agamāsi. |
She said, "Good, my lady," and accepting her word, she went very quickly to the foot of the tree. |
♦ bodhisattopi kho bhikkhācārakālaṃ āgamayamāno pātova gantvā rukkhamūle nisīdi. |
♦ The Bodhisatta also, waiting for the time of the alms-round, went early in the morning and sat at the foot of the tree. |
rukkhamūlaṃ sodhanatthāya gatā puṇṇā āgantvā sujātāya ārocesi — “devatā rukkhamūle nisinnā”ti. |
Puṇṇā, who had gone to clean the foot of the tree, returned and reported to Sujātā: "The deity is sitting at the foot of the tree." |
sujātā, “sace je saccaṃ bhaṇasi, adāsiṃ karomī”ti vatvā sabbapasādhanaṃ pasādhetvā satasahassagghanake suvaṇṇathāle pāyāsaṃ vaḍḍhetvā aparāya suvaṇṇapātiyā pidahitvā setavatthena sampaliveṭhetvā samantā gandhadāmamālādāmāni osāretvā ukkhipitvā gantvā mahāpurisaṃ disvā balavapītiṃ uppādetvā diṭṭhaṭṭhānato paṭṭhāya oṇatoṇatā gantvā sīsato thālaṃ otāretvā vivaritvā saheva pātiyā pāyāsaṃ mahāpurisassa hatthe ṭhapetvā vanditvā “yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū”ti vatvā pakkāmi. |
Sujātā, saying, "If you speak the truth, I will make you not a slave," adorned herself with all her adornments, placed the milk-rice in a golden platter worth a hundred thousand, covered it with another golden platter, wrapped it in a white cloth, and letting down garlands of perfume and flowers all around, she lifted it up, went, and seeing the Great Man, she produced strong joy and, from the place she saw him, bowing lower and lower, she went, took the platter from her head, uncovered it, and placed the milk-rice with the platter in the Great Man's hand. Paying homage, she said, "Just as my wish has been fulfilled, so may yours be fulfilled," and she departed. |
bodhisatto nerañjarāya nadiyā tīraṃ gantvā suvaṇṇathālaṃ tīre ṭhapetvā nhatvā paccuttaritvā ekūnapaṇṇāsa piṇḍe karonto pāyāsaṃ paribhuñjitvā suvaṇṇapātiṃ nadiyā sampavāhetvā anukkamena bodhimaṇḍaṃ āruyha sabbaññutaṃ patvā sattasattāhaṃ bodhimaṇḍe atikkamitvā isipatane migadāye pavattitavaradhammacakko sujātāya puttassa yasadārakassa upanissayaṃ disvā gantvā aññatarasmiṃ rukkhamūle nisīdi. |
The Bodhisatta went to the bank of the Nerañjarā river, placed the golden platter on the bank, bathed, came out, and making forty-nine balls, he ate the milk-rice, floated the golden platter up the river, in due course ascended the Bodhi-tree, attained omniscience, spent seven weeks at the Bodhi-tree, and at Isipatana in the Deer Park, having set in motion the excellent wheel of Dhamma, seeing the supporting condition for Sujātā's son, the young Yasa, he went and sat at the foot of a certain tree. |
♦ yasopi kulaputto rattibhāgasamanantare vivaṭaṃ itthāgāraṃ disvā sañjātasaṃvego “upaddutaṃ vata, bho, upasaṭṭhaṃ vata, bho”ti vatvā nivesanato nikkhamitvāva bahinagare satthu santikaṃ gantvā dhammadesanaṃ sutvā tīṇi maggaphalāni paṭivijjhi. |
♦ Yasa also, the clansman, just after the night had passed, seeing the women's quarters revealed, and with spiritual urgency arisen, saying, "Oh, it is oppressed! Oh, it is afflicted!" and leaving the residence, he went outside the city to the Teacher and, having heard the Dhamma discourse, he penetrated the three paths and fruits. |
athassa pitā padānupadikaṃ gantvā bhagavantaṃ upasaṅkamitvā yasassa pavattiṃ pucchi. |
Then his father, following his tracks, went and approached the Blessed One and asked about Yasa's progress. |
satthā yasaṃ kulaputtaṃ paṭicchādetvā dhammaṃ desesi. |
The Teacher, concealing the clansman Yasa, taught the Dhamma. |
desanāpariyosāne so seṭṭhigahapati sotāpattiphale patiṭṭhāsi, yaso arahattaphalaṃ pāpuṇi. |
At the end of the discourse, the merchant householder was established in the fruit of stream-entry, and Yasa attained the fruit of Arahantship. |
taṃ bhagavā “ehi bhikkhū”ti āha, tāvadevassa gihiliṅgaṃ antaradhāyi, iddhimayapattacīvaradharo ahosi. |
The Blessed One said to him, "Come, monk." Instantly his lay appearance vanished, and he had a magical bowl and robes. |
pitāpissa satthāraṃ nimantesi. |
His father also invited the Teacher. |
satthā yasaṃ kulaputtaṃ pacchāsamaṇaṃ katvā tassa gharaṃ gantvā katabhattakicco dhammaṃ desesi, desanāpariyosāne yasassa mātā, sujātā, purāṇadutiyikā ca sotāpattiphale patiṭṭhahiṃsu. |
The Teacher, with the clansman Yasa as his attendant monk, went to his house and, after his meal, taught the Dhamma. At the end of the discourse, Yasa's mother, Sujātā, and his former wife were established in the fruit of stream-entry. |
taṃdivasaṃ ayaṃ, sujātā, tevācikasaraṇe patiṭṭhāsi saddhiṃ suṇisāya. |
On that day, this Sujātā was established in the three-word refuge, together with her daughter-in-law. |
ayamettha saṅkhepo, vitthārato panetaṃ vatthu khandhake āgatameva . |
This is the summary here; in detail, this story is found in the Khandhaka. |
satthā aparabhāge paṭipāṭiyā upāsikāyo ṭhānantaresu ṭhapento imaṃ upāsikaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, placing the laywomen in positions of rank in order, placed this laywoman in the foremost position among those who first go for refuge. |
♦ visākhāvatthu |
♦ The Story of Visākhā |
♦ 259. dutiye dāyikānanti dānābhiratānaṃ upāsikānaṃ, visākhā migāramātā, aggāti dasseti. |
♦ 259. In the second, "of the female donors" shows that, of the laywomen who delight in giving, Visākhā, Migāra's mother, is the foremost. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ dāyikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that at the time of the Buddha Padumuttara, she was born into a family home in the city of Haṃsavatī and, at a later time, while listening to the Teacher's Dhamma talk, saw the Teacher place a certain laywoman in the foremost position among the female donors, performed a meritorious deed, and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe sattannaṃ bhaginīnaṃ sabbakaniṭṭhā hutvā nibbatti. |
She, for a hundred thousand eons, wandering among gods and humans, at the time of the Buddha Kassapa, took conception in the house of King Kiki of Kāsī and was born as the youngest of seven sisters. |
tadā kira — |
At that time, it is said— |
♦ “samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā. |
♦ “Samaṇī, Samaṇaguttā, Bhikkhunī, Bhikkhudāyikā, |
♦ dhammā ceva sudhammā ca, saṅghadāsī ca sattamā”ti. |
♦ Dhammā, and Sudhammā, and Saṅghadāsī as the seventh.” |
♦ imā satta bhaginiyo ahesuṃ. |
♦ these were the seven sisters. |
tā etarahi — |
They, now— |
♦ “khemā uppalavaṇṇā ca, paṭācārā ca gotamī. |
♦ “Khemā, Uppalavaṇṇā, and Paṭācārā, and Gotamī, |
♦ dhammadinnā mahāmāyā, visākhā ceva sattamī”ti. |
♦ Dhammadinnā, Mahāmāyā, and Visākhā as the seventh.” |
— |
— |
♦ evaṃnāmā hutvā nibbattā. |
♦ were born with these names. |
tatrāyaṃ saṅghadāsī ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde aṅgaraṭṭhe bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino aggamahesiyā sumanadeviyā nāma kucchismiṃ nibbatti, visākhātissā nāmaṃ akaṃsu. |
Therein, this Saṅghadāsī, for one Buddha-interval, wandering among gods and humans, in this Buddha-era, took conception in the womb of the chief wife named Sumanadevī of the merchant Dhanañcaya, son of the merchant Meṇḍaka, in the city of Bhaddiya in the Aṅga country. They gave her the name Visākhā. |
tassā sattavassikakāle dasabalo selabrāhmaṇassa ca aññesañca bodhaneyyabandhavānaṃ upanissayasampattiṃ disvā mahābhikkhusaṅghaparivāro cārikaṃ caramāno tasmiṃ raṭṭhe taṃ nagaraṃ pāpuṇi. |
When she was seven years old, the Ten-Powered One, seeing the perfection of the supporting conditions of the brahmin Sela and other kinsmen to be awakened, surrounded by a great community of monks and wandering on tour, came to that city in that country. |
♦ tasmiñca samaye meṇḍako gahapati tasmiṃ nagare pañcannaṃ mahāpuññānaṃ jeṭṭhako hutvā seṭṭhiṭṭhānaṃ kāresi. |
♦ And at that time, the householder Meṇḍaka was the chief of the five great men of merit in that city and held the position of merchant. |
pañca mahāpuññā nāma meṇḍako seṭṭhi, candapadumā nāma tasseva aggamahesī, tassa ca putto dhanañcayo nāma, tassa bhariyā sumanadevī nāma, meṇḍakaseṭṭhissa dāso puṇṇo nāmāti. |
The five great men of merit were the merchant Meṇḍaka, his chief wife named Candapadumā, his son named Dhanañcaya, his wife named Sumanadevī, and the merchant Meṇḍaka's slave named Puṇṇa. |
na kevalañca meṇḍakaseṭṭhiyeva, bimbisāramahārājassa pana āṇāpavattiṭṭhāne pañca amitabhogā nāma ahesuṃ jotiko jaṭilo meṇḍako puṇṇo kākavaliyoti. |
And not only the merchant Meṇḍaka, but in the domain of King Bimbisāra's command, there were five of immense wealth: Jotika, Jaṭila, Meṇḍaka, Puṇṇa, and Kākaḷiya. |
tesu ayaṃ meṇḍakaseṭṭhi dasabalassa attano nagaraṃ sampattabhāvaṃ sutvā puttassa dhanañcayaseṭṭhino dhītaraṃ visākhādārikaṃ pakkositvā evamāha — “amma, tuyhampi maṅgalaṃ amhākampi maṅgalaṃ, tava paricārikāhi pañcadārikāsatehi saddhiṃ pañca rathasatāni āruyha pañcahi dāsisatehi parivutā dasabalassa paccuggamanaṃ karohī”ti. |
Of them, this merchant Meṇḍaka, hearing that the Ten-Powered One had arrived in his own city, summoned the daughter of his son, the merchant Dhanañcaya, the girl Visākhā, and said this: "Mother, it is an auspicious occasion for you and an auspicious occasion for us. With your five hundred female attendants, mount five hundred chariots and, surrounded by five hundred female slaves, perform the welcoming for the Ten-Powered One." |
sā pitāmahassa vacanaṃ sutvā tathā akāsi. |
She, hearing her grandfather's word, did so. |
kāraṇākāraṇesu pana kusalattā yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. |
But being skilled in what is proper and improper, as far as the ground was suitable for a vehicle, she went by vehicle, and alighting from the vehicle, she approached the Teacher on foot, paid homage, and stood to one side. |
athassā caritavasena satthā dhammaṃ desesi. |
Then the Teacher taught her the Dhamma according to her disposition. |
desanāpariyosāne pañcahi dārikāsatehi saddhiṃ sotāpattiphale patiṭṭhāsi. |
At the end of the discourse, she, with her five hundred girls, was established in the fruit of stream-entry. |
meṇḍakaseṭṭhipi kho satthu santikaṃ gantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. |
The merchant Meṇḍaka also went to the Teacher, paid homage to the Teacher, and sat to one side. |
atha satthā tassapi caritavasena dhammaṃ desesi. |
Then the Teacher taught him the Dhamma also according to his disposition. |
so desanāpariyosāne sotāpattiphale patiṭṭhāya satthāraṃ svātanāya nimantetvā punadivase attano nivesane paṇītena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā etenupāyena aḍḍhamāsaṃ mahādānaṃ adāsi. |
He, at the end of the discourse, was established in the fruit of stream-entry, invited the Teacher for the next day's meal, and on the following day, in his own residence, he served the community of monks with the Buddha at its head with exquisite food, both hard and soft, and in this way, he gave a great offering for half a month. |
satthā bhaddiyanagare yathābhirantaṃ viharitvā pakkāmi. |
The Teacher, having dwelt in the city of Bhaddiya as he pleased, departed. |
♦ ito paraṃ aññaṃ kathāmaggaṃ vissajjetvā visākhāya uppattikathāva kathetabbā. |
♦ From here on, leaving aside the other course of the story, the story of Visākhā's origin should be told. |
sāvatthiyañhi kosalarājā bimbisārassa santikaṃ pesesi — “mama āṇāpavattiṭṭhāne amitabhogavindanakulaṃ nāma natthi, amhākaṃ amitabhogavindanakulaṃ pesetū”ti. |
In Sāvatthī, the king of Kosala sent a message to Bimbisāra: "In the domain of my command, there is no family that can obtain immense wealth. Let him send me a family that can obtain immense wealth." |
rājā amaccehi saddhiṃ mantesi. |
The king consulted with his ministers. |
amaccā “mahākulaṃ pesetuṃ na sakkā, ekaṃ pana seṭṭhiputtaṃ pesessāmā”ti meṇḍakaseṭṭhino puttaṃ dhanañcayaseṭṭhiṃ āyāciṃsu. |
The ministers said, "It is not possible to send a great family, but we will send a certain merchant's son," and they requested Dhanañcayaseṭṭhi, the son of Meṇḍakaseṭṭhi. |
rājā tesaṃ vacanaṃ sutvā taṃ pesesi. |
The king, hearing their words, sent him. |
atha naṃ kosalarājā sāvatthito sattayojanamatthake sāketanagare seṭṭhiṭṭhānaṃ datvā vāsesi. |
Then the king of Kosala gave him the position of merchant in the city of Sāketa, seven yojanas from Sāvatthī, and had him live there. |
♦ sāvatthiyañca migāraseṭṭhino putto puṇṇavaḍḍhanakumāro nāma vayappatto ahosi. |
♦ And in Sāvatthī, the son of the merchant Migāra, Prince Puṇṇavaḍḍhana, had come of age. |
athassa pitā “putto me vayappatto, gharāvāsenassa ābandhanasamayo”ti ñatvā “amhākaṃ samānajātike kule dārikaṃ pariyesathā”ti kāraṇākāraṇakusale purise pesesi. |
Then his father, knowing, "My son has come of age; it is time to bind him with the household life," thought, "Look for a girl in a family of our equal birth," and he sent men skilled in what is proper and improper. |
te sāvatthiyaṃ attano rucitaṃ dārikaṃ adisvā sāketaṃ agamaṃsu. |
They, not seeing a girl to their liking in Sāvatthī, went to Sāketa. |
taṃdivasañca, visākhā, attano samānavayehi pañcahi kumārikāsatehi parivāritā nakkhattakīḷanatthāya ekaṃ mahāgāmaṃ agamāsi . |
And on that day, Visākhā, surrounded by five hundred girls of her own age, went to a large village for a festival. |
tepi purisā antonagare caritvā attano rucitaṃ dārikaṃ adisvā bahinagaradvāre aṭṭhaṃsu. |
Those men also, having wandered in the city and not seeing a girl to their liking, stood at the gate outside the city. |
tasmiṃ samaye devo vassituṃ ārabhi. |
At that moment, a deva began to rain. |
atha tā visākhāya saddhiṃ nikkhantā dārikā temanabhayena vegena sālaṃ pavisiṃsu. |
Then those girls who had gone out with Visākhā, for fear of getting wet, quickly entered a hall. |
te purisā tāsampi antare yathārucitaṃ dārikaṃ na passiṃsu. |
Those men did not see a girl to their liking even among them. |
tāsaṃ pana sabbapacchato, visākhā, devaṃ vassantampi agaṇetvā aturitagamanena temayamānāva sālaṃ pāvisi. |
But last of all, Visākhā, though the deva was raining, not counting it, with an unhurried gait, entered the hall while getting wet. |
te purisā taṃ disvā cintayiṃsu — “rūpavatī tāva kaññā etaparamā bhaveyya, rūpaṃ panetaṃ ekaccāya kāritapattaṃ viya hoti, kathaṃ samuṭṭhāpetvā kathentā jānissāma madhuravacanā vā no vā”ti. |
Those men, seeing her, thought: "A beautiful maiden would be at most like this. But this beauty is like a painted pot for some. How, by striking up a conversation, will we know whether she has a sweet voice or not?" |
tato naṃ āhaṃsu — “ativiya pariṇatavayā itthī viya yāsi, ammā”ti. |
Then they said to her: "You walk like a very old woman, mother." |
kiṃ disvā kathetha, tātāti? |
"Seeing what do you say so, fathers?" |
aññā tayā saddhiṃ kīḷanakumāriyo temanabhayena vegena āgantvā sālaṃ paviṭṭhā, tvaṃ pana mahallikā viya padavāraṃ atikkamma nāgacchasi, sāṭakassa temanabhāvampi na gaṇesi. |
"The other young girls playing with you, for fear of getting wet, came quickly and entered the hall. But you, like an old woman, do not hasten your step and do not even mind your cloth getting wet. |
sace taṃ hatthī vā asso vā anubandheyya, kiṃ evamevaṃ kareyyāsīti? |
If an elephant or a horse were to pursue you, what would you do then?" |
tātā, sāṭakā nāma na dullabhā, sulabhā mayhaṃ kule sāṭakā. |
"Fathers, cloths are not hard to get; cloths are easy to get in my family. |
vayappattā mātugāmā pana paṇiyabhaṇḍasadisā, hatthe vā pāde vā bhagge aṅgavikalaṃ mātugāmaṃ jigucchantā niṭṭhubhitvā gacchanti, tasmā saṇikaṃ āgatāmhīti. |
But young women are like merchandise. A young woman with a broken hand or foot, with a deformed limb, is despised and spat upon. Therefore I came slowly." |
♦ te cintayiṃsu — “imāya sadisā imasmiṃ jambudīpe itthī nāma natthi, yādisā rūpena, kathāyapi tādisāva. |
♦ They thought: "In this Jambudīpa, there is no woman like her. As she is in form, so she is in speech. |
kāraṇākāraṇaṃ ñatvā kathetī”ti tassā upari mālāguḷaṃ khipiṃsu. |
She speaks, knowing what is proper and improper." They threw a garland of flowers on her. |
atha, visākhā, cintesi — “ahaṃ pubbe apariggahitā, idāni pana pariggahitāmhī”ti vinītenākārena bhūmiyaṃ nisīdi. |
Then Visākhā thought: "Previously I was unbetrothed, but now I am betrothed," and with a modest demeanor, she sat on the ground. |
atha naṃ tattheva sāṇiyā parikkhipiṃsu. |
Then they surrounded her there with a screen. |
sā paṭicchannabhāvaṃ ñatvā dāsigaṇaparivutā gehaṃ agamāsi. |
She, knowing that she was covered, went home, surrounded by her retinue of slave-girls. |
tepi migāraseṭṭhino purisā tāya saddhiṃyeva dhanañcayaseṭṭhissa santikaṃ agamaṃsu. |
Those men of Migāraseṭṭhi also went with her to Dhanañcayaseṭṭhi. |
“kataragāmavāsino, tātā, tumhe”ti pucchitā “sāvatthinagare migāraseṭṭhino purisamhā”ti vatvā “mayaṃ amhākaṃ seṭṭhinā tumhākaṃ gehe vayappattā dārikā atthīti sutvā pesitā”ti. |
When asked, "Of which village are you, fathers?" they said, "We are men of Migāraseṭṭhi in the city of Sāvatthī," and said, "Our merchant, hearing that there is a grown-up girl in your house, has sent us." |
sādhu, tātā, tumhākaṃ seṭṭhi kiñcāpi bhogena amhehi asadiso, jātiyā pana sadiso. |
"Good, fathers. Although your merchant is not our equal in wealth, he is our equal in birth. |
sabbākārasampanno nāma dullabho gacchatha tumhe seṭṭhissa amhehi sampaṭicchitabhāvaṃ ārocethāti. |
But one who is accomplished in every way is hard to find. You go and report to the merchant that we have consented." |
♦ te tassa vacanaṃ sutvā sāvatthiṃ gantvā migāraseṭṭhissa tuṭṭhiṃ vaḍḍhiṃ ca pavedetvā “laddhā no sāmi sākete dhanañcayaseṭṭhissa gehe dārikā”ti āhaṃsu. |
♦ They, hearing his word, went to Sāvatthī and, having announced the joy and prosperity to Migāraseṭṭhi, said, "Master, we have found a girl in the house of Dhanañcayaseṭṭhi in Sāketa." |
taṃ sutvā migāraseṭṭhi “mahākulagehe kira no dārikā laddhā”ti tuṭṭhamānaso hutvā tāvadeva dhanañcayaseṭṭhissa sāsanaṃ pahiṇi “idāneva dārikaṃ ānayissāma, kattabbakiccaṃ karontū”ti. |
Hearing that, Migāraseṭṭhi, thinking, "It is said we have found a girl in a great family," being pleased in his heart, immediately sent a message to Dhanañcayaseṭṭhi: "We will bring the girl now. Let them do what is to be done." |
sopissa paṭisāsanaṃ pesesi — “nayidaṃ amhākaṃ bhāriyaṃ, seṭṭhi pana attano kattabbakiccaṃ karotū”ti. |
He also sent a reply to him: "This is not a burden for us. Let the merchant do what is to be done by him." |
so kosalarañño santikaṃ gantvā ārocesi — “deva, ekā me maṅgalakiriyā atthi, dāsassa te puṇṇavaḍḍhanassa dhanañcayaseṭṭhino dhītaraṃ visākhaṃ nāma dārikaṃ ānessāmi, sāketagamanaṃ me anujānāthā”ti. |
He went to the king of Kosala and reported: "O king, I have one auspicious ceremony. I will bring the girl named Visākhā, the daughter of Dhanañcayaseṭṭhi, for my servant Puṇṇavaḍḍhana. Please permit my journey to Sāketa." |
sādhu, mahāseṭṭhi, kiṃ pana amhehipi āgantabbanti? |
"Good, great merchant. But should we also come?" |
deva tumhādisānaṃ gamanaṃ laddhuṃ sakkāti? |
"O king, is it possible to get the company of such as you?" |
rājā mahākulassa saṅgahaṃ kātukāmo “hotu seṭṭhi, āgamissāmī”ti sampaṭicchitvā migāraseṭṭhinā saddhiṃ sāketanagaraṃ agamāsi. |
The king, wishing to do a service to a great family, said, "Let it be, merchant, I will come," and consenting, he went with Migāraseṭṭhi to the city of Sāketa. |
dhanañcayaseṭṭhi “migāraseṭṭhi kira kosalarājānaṃ gahetvā āgato”ti sutvā paccuggamanaṃ katvā rājānaṃ gahetvā attano nivesanaṃ agamāsi. |
Dhanañcayaseṭṭhi, hearing, "It is said that Migāraseṭṭhi has come, bringing the king of Kosala," went to meet them, took the king, and went to his own residence. |
tāvadeva rañño ca rājabalassa ca migāraseṭṭhino ca vasanaṭṭhānaṃ ceva mālāgandhabhattādīni ca sabbāni paṭiyādesi. |
He immediately prepared a dwelling place for the king, the king's army, and Migāraseṭṭhi, as well as garlands, perfumes, food, etc., all of it. |
“idaṃ imassa laddhuṃ vaṭṭati, idaṃ imassā”ti sabbaṃ attanāva jānāti. |
"This should be received by this one, this by that one," he knew everything himself. |
te te janā cintayiṃsu — “seṭṭhi amhākameva sakkāraṃ karotī”ti. |
Those various people thought: "The merchant is paying honor only to us." |
♦ athekadivasaṃ rājā dhanañcayaseṭṭhissa sāsanaṃ pahiṇi “na sakkā seṭṭhinā cirakālaṃ amhākaṃ bharaṇaposanaṃ kātuṃ, dārikāya gamanakālaṃ jānātū”ti. |
♦ Then one day, the king sent a message to Dhanañcayaseṭṭhi: "It is not possible for the merchant to bear our support for a long time. Let him know the time for the girl's departure." |
sopi rañño sāsanaṃ pesesi — “idāni vassakālo āgato, na sakkā catumāsaṃ vicarituṃ, tumhākaṃ balakāyassa yaṃ yaṃ laddhuṃ vaṭṭati, sabbaṃ taṃ mama bhāro. |
He also sent a message to the king: "Now the rainy season has come. It is not possible to travel for four months. Whatever is to be received by your army, all of that is my responsibility. |
kevalaṃ devo mayā pesitakāle gacchatū”ti. |
Only let the king go when I send for him." |
tato paṭṭhāya sāketanagaraṃ niccanakkhattagāmo viya ahosi. |
From then on, the city of Sāketa was like a village of perpetual festival. |
evaṃ tayo māsā atikkantā. |
Thus three months passed. |
dhanañcayaseṭṭhino pana dhītāya mahālatāpasādhanaṃ na tāva niṭṭhaṃ gacchati. |
But the Mahālatā-ornament for Dhanañcayaseṭṭhi's daughter was not yet finished. |
athassa kammantādhiṭṭhāyakā āgantvā ārocayiṃsu — “sesaṃ asantaṃ nāma natthi, balakāyassa pana bhattapacanadārūni nappahontī”ti. |
Then his estate-supervisors came and reported: "There is nothing else that is wanting, but the firewood for cooking for the army is not sufficient." |
“gacchatha, tātā, hatthisālā assasālā viyojetvā bhattaṃ pacathā”ti. |
"Go, sons, dismantle the elephant-stables and horse-stables and cook the food." |
evaṃ pacantānampi aḍḍhamāso atikkanto. |
Even while they were cooking thus, half a month passed. |
tato puna ārocayiṃsu — “dārūni sāmi nappahontī”ti. |
Then they reported again: "The firewood is not sufficient, master." |
“tātā, imasmiṃ kāle dārūni laddhuṃ na sakkā, dussakoṭṭhāgāraṃ pana vivaritvā thūlasāṭake gahetvā vaṭṭiyo katvā telacāṭiyaṃ temetvā bhattaṃ pacathā”ti. |
"Sons, at this time it is not possible to get firewood. But open the cloth-storehouse and, taking coarse cloths and making them into wicks, soak them in jars of oil and cook the food." |
iminā niyāmena pacantānaṃ cattāro māsā pūrayiṃsu. |
While they were cooking in this way, four months were completed. |
♦ tato dhanañcayaseṭṭhi dhītuyā mahālatāpasādhanassa niṭṭhitabhāvaṃ ñatvā “sve dārikaṃ pesessāmī”ti dhītaraṃ samīpe nisīdāpetvā “amma patikule vasantiyā nāma imañcimañca ācāraṃ sikkhituṃ vaṭṭatī”ti ovādaṃ adāsi. |
♦ Then Dhanañcayaseṭṭhi, knowing that the Mahālatā-ornament for his daughter was finished, thinking, "I will send the girl tomorrow," had his daughter sit near him and said, "Mother, for one who is to live in her husband's family, it is proper to learn this and that conduct," and he gave her instruction. |
ayaṃ migāraseṭṭhi anantaragabbhe nisinno dhanañcayaseṭṭhino ovādaṃ assosi. |
This Migāraseṭṭhi, sitting in the next room, heard the instruction of Dhanañcayaseṭṭhi. |
sopi seṭṭhi dhītaraṃ evaṃ ovadi — |
And that merchant instructed his daughter thus: |
♦ “amma sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo, bahiaggi anto na pavesetabbo, dadantasseva dātabbaṃ, adadantassa na dātabbaṃ, dadantassapi adadantassapi dātabbaṃ, sukhaṃ nisīditabbaṃ, sukhaṃ paribhuñjitabbaṃ, sukhaṃ nipajjitabbaṃ, aggi paricaritabbo, antodevatā namassitabbā”ti. |
♦ “Mother, for one living in her father-in-law's family, the inner fire is not to be taken outside, and the outer fire is not to be brought inside. A gift should be given only to one who gives. A gift should not be given to one who does not give. A gift should be given to both one who gives and one who does not give. One should sit happily. One should eat happily. One should lie down happily. One should tend the fire. One should worship the inner deities.” |
♦ imaṃ dasavidhaṃ ovādaṃ datvā punadivase sabbā seniyo sannipātetvā rājasenāya majjhe aṭṭha kuṭumbike pāṭibhoge gahetvā “sace me dhītu gataṭṭhāne doso uppajjati, tumhehi sodhetabbo”ti vatvā navakoṭiagghanakena mahālatāpasādhanena dhītaraṃ pasādhetvā nhānacuṇṇamūlaṃ catupaṇṇāsasakaṭasataṃ dhanaṃ datvā dhītāya saddhiṃ nibaddhaṃ gamanacāriniyo pañcasatā dāsiyo pañca ājaññarathasatāni sabbūpakārañca sataṃ sataṃ datvā kosalarājānañca migāraseṭṭhiñca, vissajjetvā dhītu gamanavelāyaṃ vajādhiṭṭhāyake purise pakkosāpetvā, “tātā, mama dhītāya gataṭṭhāne khīrapānatthaṃ dhenūhi, yānayojanatthaṃ usabhehi ca attho hoti, tasmā mama dhītu gamanamagge vajadvāraṃ vivaritvā puthulato aṭṭha usabhāni gogaṇena pūretvā tigāvutamatthake asukā nāma kandarā atthi, aggagoyūthe taṃ ṭhānaṃ patte bherisaññāya vajadvāraṃ pidaheyyāthā”ti. |
♦ Having given this tenfold instruction, on the next day he assembled all the guilds and, in the midst of the royal army, taking eight householders as guarantors, he said, "If any fault arises concerning my daughter where she has gone, it must be cleared by you," and having adorned his daughter with the Mahālatā-ornament worth nine koṭis, he gave her wealth of fifty-four cartloads of bathing powder, and with his daughter, he gave five hundred female slaves as permanent companions, five hundred thoroughbred chariots, and all requisites, a hundred of each. Having sent off the king of Kosala and Migāraseṭṭhi, at the time of his daughter's departure, he summoned the men in charge of the cattle-pen and said, "Sons, where my daughter has gone, there will be a need for cows for drinking milk and for bulls for yoking to vehicles. Therefore, on my daughter's departure-road, open the gate of the cattle-pen and, from the breadth, fill it with a herd of cattle for eight usabhas, and at a distance of three gāvutas, there is a certain valley. When the head of the herd has reached that place, close the gate of the cattle-pen with the signal of a drum." |
te “sādhū”ti seṭṭhissa vacanaṃ sampaṭicchitvā tathā akaṃsu . |
They said, "Good," and accepting the merchant's word, they did so. |
vajadvāre vivaṭe uḷāruḷārāyeva gāviyo nikkhamiṃsu. |
When the gate of the cattle-pen was opened, only fine, large cows came out. |
dvāre pidahite pana visākhāya puññabalena balavagāvo ca dammagāvo ca bahi laṅghitvā maggaṃ paṭipajjiṃsu. |
But when the gate was closed, by the power of Visākhā's merit, strong cows and trained cows leaped out and took to the road. |
atha, visākhā, sāvatthinagaradvāraṃ pattakāle cintesi — “paṭicchannayānasmiṃ nu kho nisīditvā pavisāmi, udāhu rathe ṭhatvā”ti. |
Then Visākhā, when she reached the gate of Sāvatthī, thought: "Shall I enter sitting in a covered vehicle, or standing on a chariot?" |
athassā etadahosi — “paṭicchannayānena me pavisantiyā mahālatāpasādhanassa viseso na paññāyissatī”ti. |
Then it occurred to her: "If I enter in a covered vehicle, the splendor of my Mahālatā-ornament will not be visible." |
sā sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pāvisi. |
She, showing herself to the whole city, entered the city standing on her chariot. |
sāvatthivāsino visākhāya sampattiṃ disvā “esā kira, visākhā, nāma evarūpā, ayañca sampatti etissāva anucchavikā”ti āhaṃsu. |
The residents of Sāvatthī, seeing Visākhā's splendor, said, "This, it seems, is Visākhā. Such is her form, and this splendor is befitting her." |
iti sā mahāsampattiyā migāraseṭṭhino gehaṃ pāvisi. |
Thus she, with great splendor, entered the house of Migāraseṭṭhi. |
āgatadivase cassā sakalanagaravāsino “amhākaṃ, dhanañcayaseṭṭhi, attano nagaraṃ sampattānaṃ mahāsakkāraṃ akāsī”ti yathābalaṃ paṇṇākāraṃ pahiṇiṃsu. |
On the day of her arrival, the residents of the whole city, thinking, "Dhanañcayaseṭṭhi paid us great honor when we arrived in his city," sent gifts according to their ability. |
visākhā, pahitapahitaṃ paṇṇākāraṃ tasmiṃyeva nagare aññamaññesu kulesu sabbatthakameva dāpesi. |
Visākhā had the gifts that were sent distributed among all the families in that city. |
athassā rattibhāgasamanantare ekissā ājaññavaḷavāya gabbhavuṭṭhānaṃ ahosi. |
Then, just after the night had passed, a thoroughbred mare gave birth. |
sā dāsīhi daṇḍadīpikā gāhāpetvā tattha gantvā vaḷavaṃ uṇhodakena nhāpetvā telena makkhāpetvā attano vasanaṭṭhānameva agamāsi. |
She, having had her slave-girls take staff-torches, went there, had the mare bathed with warm water, had her anointed with oil, and went back to her own dwelling place. |
♦ migāraseṭṭhipi sattāhaṃ puttassa āvāhasakkāraṃ karonto dhuravihāre vasantampi tathāgataṃ amanasikatvā sattame divase sakalanivesanaṃ pūrento naggasamaṇake nisīdāpetvā “āgacchatu me dhītā, arahante vandatū”ti visākhāya sāsanaṃ pahiṇi. |
♦ Migāraseṭṭhi also, while performing the wedding honors for his son for seven days, without even thinking of the Tathāgata who was residing in the main monastery, on the seventh day, having filled his entire residence, he had naked ascetics seated and sent a message to Visākhā, "Let my daughter-in-law come and pay homage to the Arahants." |
sā “arahantā”ti vacanaṃ sutvā sotāpannā ariyasāvikā haṭṭhatuṭṭhā hutvā tesaṃ nisinnaṭṭhānaṃ gantvā te oloketvā “na evarūpā nāma arahantā honti, hirottappavivajjitānaṃ nāma santikaṃ kasmā maṃ sasuro pakkosāpetī”ti “dhī, dhī”ti garahitvā attano vasanaṭṭhānameva gatā. |
She, hearing the word "Arahants," being a stream-enterer and a noble disciple, was joyful and delighted and, going to the place where they were seated and looking at them, she thought, "Such as these are not Arahants. Why does my father-in-law have me summoned to the presence of those who are devoid of shame and fear of wrongdoing?" and chiding, "Fie, fie," she went back to her own dwelling place. |
naggasamaṇā taṃ disvā sabbe ekappahāreneva seṭṭhiṃ garahiṃsu — “kiṃ tvaṃ, gahapati, aññaṃ nālattha, samaṇassa gotamassa sāvikaṃ mahākāḷakaṇṇiṃ kasmā imaṃ gehaṃ pavesesi, vegena naṃ imasmā gehā nīharāhī”ti. |
The naked ascetics, seeing her, all at once rebuked the merchant: "Why, householder, could you not find another? Why did you bring this great evil-omen, a disciple of the ascetic Gotama, into this house? Quickly remove her from this house." |
tato seṭṭhi “na sakkā mayā imesaṃ vacanena imaṃ gehā nīharituṃ, mahākulassa dhītā ayan”ti cintetvā — “ācariyā daharā nāma jānitvā vā ajānitvā vā kareyyuṃ, tumhe tuṇhī hothā”ti nagge uyyojetvā mahāpallaṅke nisīdāpetvā suvaṇṇakaṭacchuṃ gahetvā visākhāya parivisiyamāno suvaṇṇapātiyaṃ appodakamadhupāyāsaṃ paribhuñji. |
Then the merchant thought, "I cannot remove her from the house on their word; she is the daughter of a great family," and said, "Masters, young people may act with or without knowledge. You be silent." He sent the naked ascetics away, had himself seated on a great couch, took a golden ladle, and ate the milk-rice with little water from a golden platter, being served by Visākhā. |
♦ tasmiṃ samaye eko piṇḍacāriko thero piṇḍāya caranto seṭṭhissa gharadvāraṃ pāpuṇi. |
♦ At that moment, an elder on his alms-round, while wandering for alms, reached the door of the merchant's house. |
visākhā, taṃ disvā “sasurassa ācikkhituṃ na yuttan”ti yathā so theraṃ passati, evaṃ apagantvā aṭṭhāsi. |
Visākhā, seeing him, thought, "It is not right to tell my father-in-law," and she moved aside so that he would see the elder. |
so pana bālo theraṃ disvāpi apassanto viya hutvā adhomukho pāyāsameva bhuñjati. |
But that fool, even seeing the elder, as if not seeing, with his head bowed, ate only the milk-rice. |
visākhā, “theraṃ disvāpi me sasuro saññaṃ na karotī”ti ñatvā theraṃ upasaṅkamitvā “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti āha. |
Visākhā, knowing, "Even seeing the elder, my father-in-law pays no heed," approached the elder and said, "Pass on, venerable sir. My father-in-law is eating stale food." |
so nigaṇṭhehi tāva kathitakāle adhivāsesi, “purāṇaṃ khādatī”ti vuttakkhaṇeyeva pana hatthaṃ apanetvā “imaṃ pāyāsaṃ ito haratha, etañca imasmā gehā nīharatha. |
He, who had endured it when spoken to by the Nigaṇṭhas, at the moment it was said, "He is eating stale food," removed his hand and said, "Take this milk-rice away from here, and remove her from this house. |
ayañhi maṃ evarūpe maṅgalagehe asucikhādakaṃ nāma karotī”ti āha. |
For she, in such an auspicious house, calls me a eater of filth." |
tasmiṃ kho pana nivesane sabbepi dāsakammakarā visākhāya santakāva, ko naṃ hatthe vā pāde vā gaṇhissati, mukhena kathetuṃ samatthopi nāma natthi. |
But in that residence, all the servants and workers belonged to Visākhā. Who would seize her by the hand or foot? There was no one who was even able to speak to her with his mouth. |
tato, visākhā, sasurassa kathaṃ sutvā āha — “tāta, na ettakena vacanena mayaṃ nikkhamāma, nāhaṃ tumhehi udakatitthato kumbhadāsikā viya ānītā. |
Then Visākhā, hearing her father-in-law's word, said: "Father, we do not leave for just that much of a word. I was not brought by you like a water-pot slave-girl from a water-ghat. |
dharamānakamātāpitūnaṃ dhītaro nāma na ettakeneva nikkhamanti, eteneva me kāraṇena pitā idhāgamanadivase aṭṭha kuṭumbike pakkosāpetvā ‘sace me dhītaraṃ upādāya doso uppajjati, sodheyyāthā’ti vatvā tesaṃ hatthe ṭhapesi. |
The daughters of living parents do not leave for just that much. For this very reason, my father, on the day I came here, had eight householders summoned and said, 'If any fault arises concerning my daughter, you must clear it,' and placed me in their hands. |
te pakkosāpetvā mayhaṃ dosādosaṃ sodhāpethā”ti. |
Have them summoned and have my fault or non-fault cleared." |
♦ tato seṭṭhi “kalyāṇaṃ esā kathetī”ti aṭṭha kuṭumbike pakkosāpetvā “ayaṃ dārikā sattame divase aparipuṇṇeyeva maṅgalagehe nisinnaṃ maṃ ‘asucikhādako’ti vadatī”ti āha. |
♦ Then the merchant said, "She speaks well," and having had the eight householders summoned, he said, "This girl, on the seventh day, while I was sitting in the still incomplete auspicious house, called me an 'eater of filth.'" |
evaṃ kira, ammāti? |
"Is it so, mother?" |
“tātā, mayhaṃ sasuro asuciṃ khāditukāmo bhavissati, ahaṃ pana evaṃ katvā na kathemi. |
"Fathers, my father-in-law must wish to eat filth. But I did not speak, having done so. |
ekasmiṃ pana piṇḍapātikatthere gharadvāre ṭhite ayaṃ appodakamadhupāyāsaṃ bhuñjanto na taṃ manasi karoti, ahaṃ iminā kāraṇena ‘aticchatha, bhante, mayhaṃ sasuro imasmiṃ attabhāve puññaṃ na karoti, purāṇapuññaṃ khādatī’ti ettakaṃ kathayinti āha. |
But when a certain alms-faring elder was standing at the door of the house, this one, eating milk-rice with little water, did not pay attention to him. For this reason, I said, 'Pass on, venerable sir. My father-in-law does not make merit in this existence; he is eating old merit.' I said only that much." |
ayya, idha doso natthi, amhākaṃ dhītā kāraṇaṃ katheti, tvaṃ kasmā kujjhasīti? |
"Sir, there is no fault here. Our daughter speaks with reason. Why are you angry?" |
ayyā, esa tāva doso mā hotu, ayaṃ pana dārikā āgatadivaseyeva mama putte saññaṃ akatvā attano icchitaṭṭhānaṃ agamāsīti. |
"Sirs, let that be no fault. But this girl, on the very day she came, without giving a thought to my son, went where she pleased." |
evaṃ kira, ammāti? |
"Is it so, mother?" |
tātā, nāhaṃ icchitaṭṭhānaṃ gacchāmi, imasmiṃ pana gehe ājānīyavaḷavāya vijātāya saññampi akatvā nisīdanaṃ nāma ayuttanti daṇḍadīpikā gāhāpetvā dāsīhi parivutā tattha gantvā vaḷavāya vijātaparihāraṃ kārāpesinti. |
"Fathers, I do not go where I please. But in this house, when a thoroughbred mare had given birth, thinking, 'It is improper to sit without even giving a thought,' I had staff-torches brought and, surrounded by my slave-girls, I went there and had the service for the new-born performed for the mare." |
ayya, amhākaṃ dhītā tava gehe dāsīhipi akattabbakammaṃ akāsi, tvaṃ ettha kiṃ dosaṃ passasīti? |
"Sir, our daughter has done what even your servants would not do. What fault do you see in this?" |
♦ ayyā, esa tāva guṇo hotu, imissā pana pitā idhāgamanadivase ovādaṃ dento “antoaggi bahi na nīharitabbo”ti āha, kiṃ pana sakkā amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitunti? |
♦ "Sirs, let that be a virtue. But this one's father, on the day she came here, while giving instruction, said, 'The inner fire is not to be taken outside.' But is it possible for us to live without giving fire to the neighboring houses on both sides?" |
evaṃ kira, ammāti? |
"Is it so, mother?" |
tātā, na mayhaṃ pitā etaṃ aggiṃ upādāya kathesi, yā pana antonivesane sassuādīnaṃ rahassakathā uppajjati, sā dāsidāsānaṃ na kathetabbā. |
"Fathers, my father did not speak with reference to that fire. But whatever secret talk of the mother-in-law and so on arises inside the residence, that is not to be told to the servants. |
evarūpā hi kathā vaḍḍhamānā kalahāya saṃvattati, idaṃ sandhāya mayhaṃ pitā kathesi, tātāti. |
For such talk, when it grows, leads to quarrels. My father spoke with reference to this, fathers." |
♦ ayyā, etaṃ tāva evaṃ hotu, imissā pitā “bāhirato aggi na anto pavesetabbo”ti āha, kiṃ sakkā amhehi antoaggimhi nibbute bāhirato aggiṃ anāharitunti ? |
♦ "Sirs, let that be so. This one's father said, 'The outer fire is not to be brought inside.' But is it possible for us, when the inner fire is extinguished, not to bring fire from outside?" |
evaṃ kira, ammāti? |
"Is it so, mother?" |
tātā, mayhaṃ pitā etaṃ aggiṃ sandhāya na kathesi, yaṃ pana dosaṃ dāsakammakārehi kathitaṃ hoti, taṃ antomānusakānaṃ na kathetabbaṃ ... pe .... |
"Fathers, my father did not speak with reference to that fire. But whatever fault is spoken of by the servants, that is not to be told to the people inside... etc...." |
♦ yampi tena “ye dadanti, tesaṃyeva dātabba”nti vuttaṃ, taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidadanti, tesaṃyeva dātabban”ti sandhāya vuttaṃ. |
♦ And what he said, "A gift should be given only to those who give," was said with reference to this: "A gift should be given only to those who, having taken a borrowed utensil, give it back." |
♦ “ye na dadantī”ti idampi yācitakaṃ upakaraṇaṃ gahetvā ye na paṭidadanti, tesaṃ na dātabbanti sandhāya vuttaṃ. |
♦ "To those who do not give," this also was said with reference to this: "A gift should not be given to those who, having taken a borrowed utensil, do not give it back." |
♦ “dadantassapi adadantassapi dātabba”nti, idaṃ pana duggatesu ñātimittesu sampattesu paṭidātuṃ sakkontu vā mā vā, dātumeva vaṭṭatīti sandhāya vuttaṃ. |
♦ "A gift should be given to both one who gives and one who does not give," this, however, was said with reference to this: "To poor kinsmen and friends who have arrived, whether they are able to give back or not, a gift must be given." |
♦ “sukhaṃ nisīditabba”nti idampi sassusasure disvā uṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should sit happily," this also was said with reference to this: "Seeing one's father-in-law and mother-in-law, it is not proper to sit in a place where one should get up." |
♦ “sukhaṃ bhuñjitabba”nti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should eat happily," this, however, was said with reference to this: "Not having eaten before one's father-in-law, mother-in-law, and husband, and having served them and knowing what all have received and not received, it is proper to eat oneself afterwards." |
♦ “sukhaṃ nipajjitabba”nti idampi sassusasurasāmikehi puretarameva sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti idaṃ sandhāya vuttaṃ. |
♦ "One should lie down happily," this also was said with reference to this: "It is not proper to go to bed before one's father-in-law, mother-in-law, and husband. Having performed the duties and services that should be done for them, it is proper to lie down oneself afterwards." This was said with reference to this. |
♦ “aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti idaṃ sandhāya vuttanti. |
♦ "One should tend the fire," this, however, was said with reference to this: "It is proper to regard one's mother-in-law, father-in-law, and husband as a mass of fire and as a naga king." |
♦ ete tāva ettakā guṇā hontu, imissā pana pitā antodevatā namassāpeti, imassa ko atthoti? |
♦ "Let these be so many virtues. But this one's father has her worship the inner deities. What is the meaning of this?" |
evaṃ kira, ammāti? |
"Is it so, mother?" |
āma, tātā, etampi hi me pitarā idaṃ sandhāya vuttaṃ — “āveṇikagharāvāsaṃ vasanakālato paṭṭhāya attano gharadvāraṃ sampattapabbajitaṃ disvā yaṃ ghare khādanīyaṃ bhojanīyaṃ atthi, tato pabbajitānaṃ datvāva khādituṃ vaṭṭatī”ti. |
"Yes, fathers. And my father said this with reference to this: 'From the time one lives the private household life, seeing one who has gone forth who has reached one's door, whatever edible or food is in the house, it is proper to eat only after having given of it to those who have gone forth.'" |
atha naṃ te āhaṃsu — “tuyhaṃ pana mahāseṭṭhi pabbajite disvā adānameva ruccati maññeti. |
Then they said to him: "It seems, great merchant, that for you, seeing one who has gone forth, not giving is what pleases you. |
so aññaṃ paṭivacanaṃ apassanto adhomukho nisīdi”. |
He, not seeing any other reply, sat with his head bowed." |
♦ atha naṃ kuṭumbikā “kiṃ seṭṭhi aññopi amhākaṃ dhītu doso atthī”ti pucchiṃsu. |
♦ Then the householders asked him, "Merchant, is there any other fault of our daughter?" |
natthi, ayyāti. |
"There is not, sirs." |
kasmā pana naṃ niddosaṃ akāraṇā gehato nīharāpesīti? |
"But why did you have her, who is faultless, removed from the house for no reason?" |
tasmiṃ khaṇe, visākhā, āha — “paṭhamaṃ tāva mayhaṃ mama sasurassa vacanena gamanaṃ na yuttaṃ, mayhaṃ pana āgamanadivase mama dosādosaṃ sodhanatthāya mama pitā tumhākaṃ hatthe ṭhapetvā adāsi, idāni mayhaṃ gantuṃ sukhan”ti dāsidāse “yānādīni sajjāni karothā”ti āṇāpesi. |
At that moment, Visākhā said: "At first, it was not right for me to go on the word of my father-in-law. But on the day I came, my father placed me in your hands to clear my fault or non-fault. Now it is easy for me to go," and she ordered her servants, "Make the vehicles and so on ready." |
atha naṃ seṭṭhi te kuṭumbike gahetvā, “amma, mayā ajānitvā kathitaṃ, khamāhi mayhan”ti āha. |
Then the merchant, taking those householders, said, "Mother, I spoke without knowing. Forgive me." |
“tātā, tumhākaṃ khamitabbaṃ tāva khamāmi, ahaṃ pana buddhasāsane aveccappasannassa kulassa dhītā, na mayaṃ vinā bhikkhusaṅghena vattāma. |
"Father, what is to be forgiven by you is forgiven. But I am the daughter of a family with unwavering faith in the Buddha's dispensation. We do not live without the community of monks. |
sace mama ruciyā bhikkhusaṅghaṃ paṭijaggituṃ labhāmi, vasissāmī”ti. |
If I am allowed to attend to the community of monks according to my liking, I will stay." |
“amma, tvaṃ yathāruciyā tava samaṇe paṭijaggāhī”ti. |
"Mother, you attend to your ascetics according to your liking." |
♦ tato, visākhā, dasabalaṃ nimantāpetvā punadivase nivesanaṃ pūrentī buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpesi. |
♦ Then Visākhā had the Ten-Powered One invited and, on the next day, filling the residence, she had the community of monks with the Buddha at its head seated. |
naggaparisāpi satthu migāraseṭṭhino gehaṃ gatabhāvaṃ sutvā tattha gantvā gehaṃ parivāretvā nisīdiṃsu. |
The naked ascetics also, hearing that the Teacher had gone to the house of Migāraseṭṭhi, went there and sat, surrounding the house. |
visākhā, dakkhiṇodakaṃ datvā “sabbo sakkāro paṭiyādito, sasuro me āgantvā dasabalaṃ parivisatū”ti sāsanaṃ pesesi. |
Visākhā, having given the water of dedication, sent a message, "All the honors are prepared. Let my father-in-law come and serve the Ten-Powered One." |
so nigaṇṭhānaṃ vacanaṃ sutvā “mama dhītā sammāsambuddhaṃ parivisatū”ti āha. |
He, hearing the word of the Nigaṇṭhas, said, "Let my daughter-in-law serve the Perfectly Enlightened One." |
visākhā, nānaggarasehi dasabalaṃ parivisitvā niṭṭhite bhattakicce puna sāsanaṃ pahiṇi — “sasuro me āgantvā dasabalassa dhammakathaṃ suṇātū”ti. |
Visākhā served the Ten-Powered One with various choice flavors, and when the meal was finished, she again sent a message: "Let my father-in-law come and listen to the Ten-Powered One's Dhamma talk." |
atha naṃ “idāni agamanaṃ nāma ativiya akāraṇan”ti dhammakathaṃ sotukamyatāya gacchantaṃ naggasamaṇā āhaṃsu — “samaṇassa gotamassa dhammaṃ suṇanto bahisāṇiyaṃ nisīditvā suṇāhī”ti. |
Then, thinking, "Not to go now is very much improper," and desiring to hear the Dhamma, as he was going, the naked ascetics said to him: "When you listen to the ascetic Gotama's Dhamma, sit behind a screen and listen." |
puretarameva ca gantvā sāṇiyā parikkhipiṃsu. |
And going ahead, they surrounded it with a screen. |
migāraseṭṭhi gantvā bahisāṇiyaṃ nisīdi. |
Migāraseṭṭhi went and sat behind the screen. |
tathāgato “tvaṃ bahisāṇiyaṃ vā nisīda, parakuṭṭe vā parasele vā paracakkavāḷe vā nisīda. |
The Tathāgata thought, "You may sit behind a screen, or on another's wall, or on another's rock, or in another world-system. |
ahaṃ buddho nāma sakkomi taṃ mama saddaṃ sāvetun”ti suvaṇṇavaṇṇaphalaṃ ambarukkhaṃ khandhe gahetvā cālento viya dhammakathaṃ kathesi, desanāpariyosāne seṭṭhi sotāpattiphale patiṭṭhāya sāṇiṃ ukkhipitvā satthu pāde pañcapatiṭṭhitena vanditvā satthu santikeyeva ca “tvaṃ, amma, ajja ādiṃ katvā mama mātā”ti visākhaṃ attano mātuṭṭhāne ṭhapesi. |
I, a Buddha, am able to make you hear my voice," and as if shaking a mango tree with golden fruit by its trunk, he gave a Dhamma talk. At the end of the discourse, the merchant was established in the fruit of stream-entry, lifted the screen, and paying homage with the five-point prostration at the Teacher's feet, right there in the Teacher's presence, he said, "You, mother, from today onwards, are my mother," and he placed Visākhā in the position of his own mother. |
tato paṭṭhāya, visākhā migāramātā, nāma jātā. |
From then on, Visākhā became known as Migāramātā ("Migāra's Mother"). |
♦ sā ekadivasaṃ nakkhattasamaye vattante “antonagare guṇo natthī”ti dāsīhi parivutā satthu dhammakathaṃ sotuṃ gacchantī “buddhānaṃ santikaṃ uddhatavesena gantuṃ ayuttan”ti mahālatāpasādhanaṃ omuñcitvā dāsiyā hatthe datvā satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi, satthā dhammakathaṃ kathesi. |
♦ She, one day, while a festival was going on, thinking, "There is no virtue in the inner city," surrounded by her slave-girls and going to hear the Teacher's Dhamma talk, thought, "It is improper to go into the presence of the Buddhas with an arrogant appearance," and she took off her Mahālatā-ornament, gave it into the hand of a slave-girl, approached the Teacher, paid homage, and sat to one side. The Teacher gave a Dhamma talk. |
sā dhammadesanāpariyosāne dasabalaṃ vanditvā nagarābhimukhā pāyāsi. |
She, at the end of the Dhamma discourse, paid homage to the Ten-Powered One and set out towards the city. |
sāpi dāsī attanā gahitapasādhanassa ṭhapitaṭṭhānaṃ asallakkhetvā gacchantī pasādhanatthāya paṭinivatti. |
That slave-girl also, not remembering the place where the ornament she had taken was kept, while going, turned back for the ornament. |
atha naṃ, visākhā, “kahaṃ pana te taṃ ṭhapitan”ti paṭipucchi. |
Then Visākhā asked her back, "But where did you put it?" |
gandhakuṭipariveṇe, ayyeti. |
"In the perfumed-chamber cell, my lady." |
hotu je gantvā āhara, gandhakuṭipariveṇe ṭhapitakālato paṭṭhāya āharāpanaṃ nāma amhākaṃ ayuttaṃ. |
"Let it be. Go and bring it. From the time it was placed in the perfumed-chamber cell, it is improper for us to have it brought back. |
tasmā taṃ vissajjetvā daṇḍakammaṃ karissāma. |
Therefore we will give it up and perform a disciplinary act. |
tattha pana ṭhapite ayyānaṃ palibodho hotīti. |
But if it is left there, it will be a burden for the sirs." |
♦ punadivase satthā bhikkhusaṅghaparivāro visākhāya nivesanadvāraṃ sampāpuṇi. |
♦ On the next day, the Teacher, surrounded by the community of monks, arrived at the door of Visākhā's residence. |
nivesane ca nibaddhapaññattāni āsanāni . |
And in the residence, seats were always prepared. |
visākhā, satthu pattaṃ gaṇhitvā satthāraṃ gehaṃ pavesetvā paññattāsanesuyeva nisīdāpetvā katabhattakicce satthari taṃ pasādhanaṃ āharitvā satthu pādamūle nikkhipitvā “idaṃ, bhante, tumhākaṃ dammī”ti āha. |
Visākhā took the Teacher's bowl, led the Teacher into the house, had him seated on the prepared seats, and when the Teacher had finished his meal, she brought that ornament, placed it at the Teacher's feet, and said, "I give this to you, venerable sir." |
satthā “alaṅkāro nāma pabbajitānaṃ na vaṭṭatī”ti paṭikkhipi. |
The Teacher refused it, saying, "An ornament is not suitable for those who have gone forth." |
jānāmi, bhante, ahaṃ pana imaṃ agghāpetvā dhanaṃ gahetvā tumhākaṃ vasanagandhakuṭiṃ kāressāmīti. |
"I know, venerable sir. But I will have this valued, and taking the money, I will have a perfumed chamber built for your dwelling." |
tadā satthā adhivāsesi. |
Then the Teacher consented. |
sāpi taṃ agghāpetvā navakoṭidhanaṃ gahetvā gabbhasahassapaṭimaṇḍite pubbārāmavihāre tathāgatassa vasanagandhakuṭiṃ kāresi. |
She also had it valued, and taking the nine koṭis of wealth, she had a perfumed chamber for the Tathāgata's dwelling built in the Pubbārāma monastery, which was adorned with a thousand niches. |
visākhāya pana nivesanaṃ pubbaṇhasamaye kāsāvapajjotaṃ isivātapaṭivātameva hoti anāthapiṇḍikassa gehaṃ viya. |
Visākhā's residence also, in the forenoon, was a blaze of saffron robes, fragrant with the breeze of ascetics, just like Anāthapiṇḍika's house. |
tassāpi gehe sabbabhattāni paṭiyattāneva ahesuṃ. |
In her house also, all the meals were prepared. |
sā pubbaṇhasamaye bhikkhusaṅghassa āmisasaṅgahaṃ katvā pacchābhatte bhesajjāni ceva aṭṭhavidhapānāni ca gaṇhāpetvā vihāraṃ gantvā bhikkhusaṅghassa datvā pacchā satthu dhammadesanaṃ sutvā āgacchati. |
She, in the forenoon, having given material support to the community of monks, after the meal, having had medicines and the eight kinds of drinks taken, would go to the monastery, give them to the community of monks, and afterwards, having heard the Teacher's Dhamma discourse, she would return. |
satthā aparabhāge upāsikāyo paṭipāṭiyā ṭhānantaresu ṭhapento visākhaṃ migāramātaraṃ dāyikānaṃ aggaṭṭhāne ṭhapesīti. |
The Teacher, later, placing the laywomen in positions of rank in order, placed Visākhā, Migāra's mother, in the foremost position among the female donors. |
♦ khujjuttarā-sāmāvatīvatthu |
♦ The Story of Khujjuttarā and Sāmāvatī |
♦ 260-261. tatiyacatutthesu bahussutānaṃ yadidaṃ, khujjuttarā, mettāvihārīnaṃ yadidaṃ, sāmāvatīti bahussutānaṃ upāsikānaṃ khujjuttarā, mettāvihārīnaṃ sāmāvatī aggāti dasseti. |
♦ 260-261. In the third and fourth, "of the learned, this Khujjuttarā," and "of those dwelling in loving-kindness, this Sāmāvatī" shows that, of the learned laywomen, Khujjuttarā is the foremost, and of those dwelling in loving-kindness, Sāmāvatī is the foremost. |
tā kira dvepi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge “satthu dhammakathaṃ sossāmā”ti vihāraṃ agamaṃsu. |
It is said that both of them, at the time of the Buddha Padumuttara, took conception in a family home in the city of Haṃsavatī and, at a later time, went to the monastery to "hear the Teacher's Dhamma." |
tattha, khujjuttarā, satthāraṃ ekaṃ upāsikaṃ bahussutānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
There, Khujjuttarā, seeing the Teacher place a certain laywoman in the foremost position among the learned, performed a meritorious deed and aspired for that position. |
sāmāvatīpi ekaṃ upāsikaṃ mettāvihārīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
Sāmāvatī also, seeing a certain laywoman placed in the foremost position among those dwelling in loving-kindness, performed a meritorious deed and aspired for that position. |
tāsaṃ dvinnampi yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā devamanussesu saṃsarantīnaṃyeva kappasatasahassaṃ atikkantaṃ. |
Both of them, for their whole lives, having performed wholesome deeds and being reborn in the deva world, and wandering among gods and humans, a hundred thousand eons passed. |
♦ atha amhākaṃ satthu nibbattito puretarameva allakapparaṭṭhe ahivātakarogo nāma udapādi. |
♦ Then, even before the birth of our Teacher, a pestilence arose in the country of Allakappa. |
ekekasmiṃ gehe ekappahāreneva dasapi vīsampi tiṃsampi janā maranti, tiroraṭṭhaṃ gatā pana jīvitaṃ labhanti. |
In each house, ten, twenty, or thirty people would die at once. But those who went to another country would survive. |
taṃ ñatvā eko puriso attano puttadāraṃ ādāya “aññaṃ raṭṭhaṃ gamissāmī”ti tato nikkhami. |
Knowing this, a certain man, taking his wife and child, set out, thinking, "I will go to another country." |
athassa ghare gahitapātheyyaṃ antarāmagge kantāre anuttiṇṇeyeva parikkhayaṃ agamāsi. |
Then the provisions he had taken from his house were exhausted on the way, before he had crossed the wilderness. |
tesaṃ sarīrabalaṃ parihāyi, sakiṃ mātā puttaṃ ukkhipati, sakiṃ pitā. |
Their bodily strength waned. Once the mother would carry the son, once the father. |
athassa pitā cintesi — “amhākaṃ sarīrabalaṃ parihīnaṃ, puttaṃ ukkhipitvā gacchantā kantāraṃ nittharituṃ na sakkhissāmā”ti. |
Then his father thought: "Our bodily strength has waned. Going, carrying our son, we will not be able to cross the wilderness." |
so tassa mātaraṃ ajānāpetvāva udakakiccena ohīno viya puttaṃ magge nisīdāpetvā ekakova maggaṃ paṭipajji. |
He, without letting his mother know, as if he had lagged behind for a call of nature, had his son sit on the road and set out on the road alone. |
“athassa bhariyā āgamanaṃ olokayamānā ṭhitā hatthe puttaṃ adisvā viravamānā gantvā kahaṃ me sāmi putto”ti āha. |
Then his wife, standing and watching for his return, not seeing her son in his arms, lamented and went, saying, "Where is my son, husband?" |
ko te puttena attho? |
"What use is your son to you? |
jīvamānā puttaṃ labhissāmāti. |
If we live, we will get a son." |
sā “atisāhasiko vatāyaṃ puriso”ti vatvā “gaccha tvaṃ, nāhaṃ tādisena saddhiṃ gamissāmī”ti āha. |
She said, "Oh, what a cruel man this is," and said, "You go. I will not go with such a one." |
so “anupadhāretvā me bhadde kataṃ, khametaṃ mayhan”ti vatvā puttaṃ ādāyāgato. |
He said, "I have acted without consideration, my dear. Forgive me," and taking his son, he returned. |
♦ te taṃ kantāraṃ samatikkamitvā sāyaṃ ekaṃ gopālakakulaṃ sampāpuṇiṃsu. |
♦ They, having crossed that wilderness, in the evening reached a certain cowherd's family. |
taṃ divasañca gopālakakulavāsino nirudakapāyāsaṃ paciṃsu. |
On that day, the residents of the cowherd's family had cooked milk-rice without water. |
te te disvā “ime ativiya chātakā”ti pāyāsassa mahābhājanaṃ pūretvā uḷuṅkapūraṃ sappiṃ āsiñcitvā adaṃsu. |
They, seeing them, thought, "These are very hungry," and filling a large vessel with milk-rice and pouring a ladleful of ghee, they gave it. |
tesu taṃ pāyāsaṃ bhuñjantesu sā itthī pamāṇeneva bhuñji, puriso pana pamāṇātikkantaṃ bhuñjitvā jīrāpetuṃ asakkonto rattibhāgasamanantare kālamakāsi. |
As they were eating that milk-rice, that woman ate in moderation, but the man, eating beyond his limit and being unable to digest it, died just after the night had passed. |
so kālaṃ karonto tesu sālayabhāvena gopālakānaṃ gehe sunakhiyā kucchismiṃ paṭisandhiṃ gaṇhi. |
He, as he was dying, because of his attachment to them, took conception in the womb of a dog in the cowherds' house. |
sunakhī nacirasseva vijātā. |
The dog gave birth not long after. |
gopālako taṃ kukkuraṃ sassirikaṃ disvā piṇḍena palobhetvā attani uppannasinehaṃ gahetvā saddhimeva carati. |
The cowherd, seeing that the puppy was comely, enticed it with food, and when it had developed an affection for him, he took it and wandered with it. |
♦ athekadivasaṃ eko paccekabuddho bhikkhācāravelāya gopālakassa gharadvāraṃ sampatto. |
♦ Then one day, a certain solitary Buddha, at the time of the alms-round, arrived at the door of the cowherd's house. |
sopi taṃ disvā bhikkhaṃ datvā attānaṃ nissāya vasanatthāya paṭiññaṃ gaṇhi. |
He also, seeing him, gave him alms and took a promise for him to live depending on him. |
paccekabuddho gopālakakulassa avidūre ṭhāne ekasmiṃ vanasaṇḍe vāsaṃ upagato. |
The solitary Buddha took up residence in a certain forest grove not far from the cowherd's family. |
gopālako tassa santikaṃ gacchanto taṃ kukkuraṃ gahetvāva gacchati, antarāmagge ca vāḷamigaṭṭhāne vāḷamigānaṃ palāyanatthaṃ rukkhe vā pāsāṇe vā pahāraṃ deti, sopi kukkuro tassa karaṇavidhānaṃ vavatthapeti. |
The cowherd, when going to him, would take that puppy with him, and on the way, in a place of wild beasts, to make the wild beasts flee, he would strike a tree or a stone. The puppy also would take note of his way of doing things. |
athekadivasaṃ so gopālako paccekabuddhassa santike nisīditvā, “bhante, amhākaṃ sabbakālaṃ āgamanaṃ nāma na hoti. |
Then one day, that cowherd, sitting in the presence of the solitary Buddha, said, "Venerable sir, for us, coming at all times is not possible. |
ayaṃ pana kukkuro cheko, imassa āgatasaññāya amhākaṃ gehadvāraṃ āgaccheyyāthā”ti āha. |
But this puppy is clever. At the sign of its coming, please come to our door." |
so ekadivasaṃ “paccekabuddhaṃ gaṇhitvā ehī”ti kukkuraṃ pesesi. |
He, one day, sent the puppy, saying, "Go and bring the solitary Buddha." |
kukkuro tassa vacanaṃ sutvā bhikkhācāravelāya gantvā paccekabuddhassa pādamūle urena nipajji. |
The puppy, hearing his word, at the time of the alms-round, went and lay down on its breast at the feet of the solitary Buddha. |
paccekabuddho “ayaṃ mama santikaṃ āgato”ti ñatvā pattacīvaraṃ ādāya maggaṃ paṭipajji. |
The solitary Buddha, knowing, "He has come for me," took his bowl and robe and set out on the road. |
so tassa vīmaṃsanatthāya ukkamitvā aññaṃ maggaṃ gaṇhi, kukkuro purato ṭhatvā gopālakamaggaṃ paṭipannakāle apasakki. |
He, to test it, went up and took another path. The puppy stood in front, and when he took the cowherd's path, it moved aside. |
yasmiṃ ca yasmiṃ ca ṭhāne vāḷamigānaṃ palāyanatthaṃ gopālako rukkhaṃ vā pāsāṇaṃ vā pahari, taṃ taṃ ṭhānaṃ patvā kukkuro mahāviravaṃ viravi. |
And at whichever place the cowherd would strike a tree or a stone to make the wild beasts flee, reaching that place, the puppy would bark a great bark. |
tassa saddena vāḷamigā palāyanti. |
At its sound, the wild beasts would flee. |
paccekabuddhopi bhattakiccavelāya mahantaṃ siniddhapiṇḍaṃ tassa deti. |
The solitary Buddha also, at the time of the meal, would give it a large, rich ball of food. |
sopi piṇḍalābhena paccekabuddhe uttaritaraṃ sinehaṃ karoti. |
It also, with the gain of food, showed even greater affection for the solitary Buddha. |
♦ gopālako temāsaṃ vutthassa paccekabuddhassa ticīvarappahonakaṃ sāṭakaṃ datvā, “bhante, sace vo ruccati, idheva vasatha. |
♦ The cowherd, when the solitary Buddha had completed the three months, gave him a cloth sufficient for the three robes and said, "Venerable sir, if it pleases you, live right here. |
no ce ruccati, yathāsukhaṃ gacchathā”ti āha. |
If it does not please you, go as you please." |
paccekabuddho gamanākāraṃ dasseti. |
The solitary Buddha showed a gesture of departure. |
so gopālako paccekabuddhaṃ anugantvā nivattati. |
That cowherd followed the solitary Buddha and turned back. |
kukkuro paccekabuddhassa aññattha gamanabhāvaṃ ñatvā atisinehena uppannabalavasoko hadayaphālanaṃ patvā kālaṃ katvā tāvatiṃsapure nibbatti. |
The puppy, knowing that the solitary Buddha was going elsewhere, from the strong sorrow that arose from its great affection, its heart broke, and it passed away and was reborn in the Tāvatiṃsa city. |
athassa paccekabuddhena saddhiṃ gamanakāle uccāsaddaṃ katvā vāḷamigānaṃ palāpitabhāvena devatāhi saddhiṃ kathentassa saddo sakaladevapuraṃ chādetvā aṭṭhāsi. |
Then, when he was going with the solitary Buddha, because he had made the wild beasts flee by making a loud sound, his voice, when he spoke with the deities, covered the entire deva city and remained. |
so teneva nāmadheyyaṃ labhitvā ghosakadevaputto nāma jāto. |
Having obtained his name from that very thing, he became known as the deva-son Ghosaka. |
athassa tasmiṃ sampattiṃ anubhavantassa manussapathe kosambinagare udeno nāma rājā rajjaṃ paṭipajji. |
Then, as he was enjoying his fortune there, on the human path, in the city of Kosambī, a king named Udena took the kingdom. |
tassa vatthu majjhimapaṇṇāsake bodhirājakumārasuttavaṇṇanāyaṃ vuttanayeneva veditabbaṃ. |
His story should be known in the way stated in the commentary on the Bodhirājakumāra Sutta in the Majjhima Paṇṇāsaka. |
♦ tasmiṃ pana rajjaṃ kārayamāne ghosakadevaputto cavitvā kosambiyaṃ ekissā rūpūpajīviniyā kucchimhi paṭisandhiṃ gaṇhi. |
♦ But while he was ruling the kingdom, the deva-son Ghosaka passed away and took conception in the womb of a certain courtesan in Kosambī. |
sā dasamāsaccayena vijāyitvā puttabhāvaṃ ñatvā saṅkārakūṭe chaḍḍāpesi. |
She, after ten months, having given birth and knowing it was a son, had him abandoned on a rubbish heap. |
tasmiṃ khaṇe kosambiseṭṭhino kammantiko pātova seṭṭhigharaṃ gacchanto “kiṃ nu kho imaṃ kākehi samparikiṇṇan”ti gantvā dārakaṃ disvā “mahāpuññavā esa dārako bhavissatī”ti ekassa purisassa hatthe gehaṃ pesetvā seṭṭhigharaṃ agamāsi. |
At that moment, the overseer of the merchant of Kosambī, going to the merchant's house early in the morning, thought, "What is this surrounded by crows?" and going, he saw the child and thought, "This child must be of great merit." He sent him to his house in the hands of a certain man and went to the merchant's house. |
seṭṭhipi rājūpaṭṭhānavelāya rājakulaṃ gacchanto antarāmagge purohitaṃ disvā “ajja kiṃ nakkhattan”ti pucchi. |
The merchant also, at the time of attending on the king, while going to the royal court, saw the royal chaplain on the way and asked, "What is the constellation today?" |
so tattheva ṭhito gaṇetvā “asukaṃ nāma nakkhattaṃ, ajja iminā nakkhattena jātadārako imasmiṃ nagare seṭṭhiṭṭhānaṃ labhissatī”ti āha. |
He, standing right there and calculating, said, "It is such-and-such a constellation. A child born today under this constellation will obtain the position of merchant in this city." |
so tassa kathaṃ sutvā vegena gharaṃ pesesi — “imassa purohitassa dve kathā nāma natthi, gharaṇī ca me garugabbhā, jānātha tāva naṃ vijātā vā no vā”ti. |
He, hearing his words, quickly sent a message to his house: "The two words of this chaplain are never false, and my wife is heavily pregnant. Find out whether she has given birth or not." |
te gantvā jānitvā, “ayya, na tāva vijātā”ti āhaṃsu. |
They went and found out and said, "Sir, she has not yet given birth." |
tena hi gacchatha, imasmiṃ nagare ajja jātadārakaṃ pariyesathāti. |
"Then go, look for a child born today in this city." |
te pariyesantā tassa seṭṭhino kammantikassa gehe taṃ dārakaṃ disvā seṭṭhino ārocayiṃsu. |
They, while searching, saw that child in the house of that merchant's overseer and reported it to the merchant. |
tena hi gacchatha bhaṇe, taṃ kammantikaṃ pakkosathāti. |
"Then go, friends, summon that overseer." |
te taṃ pakkosiṃsu. |
They summoned him. |
atha naṃ seṭṭhi “gehe kira te dārako atthī”ti pucchi. |
Then the merchant asked him, "Is it true that there is a child in your house?" |
“āma, ayyā”ti. |
"Yes, sir." |
“taṃ dārakaṃ amhākaṃ dehī”ti. |
"Give that child to us." |
“na demi, ayyā”ti. |
"I will not give him, sir." |
“handa sahassaṃ gaṇhitvā dehī”ti. |
"Come now, take a thousand and give him." |
so “ayaṃ jīveyya vā mareyya vā, dujjānamidan”ti sahassaṃ gaṇhitvā adāsi. |
He thought, "Whether he lives or dies, this is uncertain," and taking the thousand, he gave him. |
♦ tato seṭṭhi cintesi — “sace me bhariyā dhītaraṃ vijāyissati, imameva puttaṃ karissāmi. |
♦ Then the merchant thought: "If my wife gives birth to a daughter, I will make this one my son. |
sace puttaṃ vijāyissati, māressāmī”ti. |
If she gives birth to a son, I will kill him." |
cintetvā gehe posesi. |
Thinking this, he raised him in his house. |
athassa bhariyā katipāhaccayena puttaṃ vijāyi. |
Then, after a few days, his wife gave birth to a son. |
tato seṭṭhi “evaṃ taṃ gāvo madditvā māressantī”ti cintetvā “imaṃ dārakaṃ vajadvāre nipajjāpethā”ti āha. |
Then the merchant thought, "The cows will trample him and kill him," and said, "Lay this child at the gate of the cattle-pen." |
taṃ tattha nipajjāpesuṃ. |
They laid him there. |
atha naṃ yūthapati usabho paṭhamaṃ nikkhamanto disvā “evaṃ taṃ aññe na maddissantī”ti catunnaṃ pādānaṃ antare katvā aṭṭhāsi. |
Then the leader of the herd, a bull, coming out first, saw him and, thinking, "The others will not trample him thus," he stood with him between his four feet. |
atha naṃ gopālakā disvā “mahāpuñño esa dārako bhavissati, yassa tiracchānagatāpi guṇaṃ jānanti, paṭijaggissāma nan”ti attano gehaṃ nayiṃsu. |
Then the cowherds, seeing him, thought, "This child must be of great merit, for even animals know his virtue. We will look after him," and they took him to their house. |
♦ sopi seṭṭhi tassa matabhāvaṃ anuvijjanto “gopālakehi nīto”ti sutvā puna sahassaṃ datvā āṇāpetvā āmakasusāne chaḍḍāpesi. |
♦ That merchant also, investigating whether he was dead or not, heard, "He has been taken by the cowherds," and again giving a thousand, he had him brought and abandoned in the charnel ground. |
tasmiṃ ca kāle seṭṭhissa ghare ajapālako susānaṃ nissāya ajikā cāreti. |
And at that time, a goat-herd of the merchant's house was grazing she-goats near the charnel ground. |
athekā dhenu ajikā dārakassa puññena maggā okkamma gantvā dārakassa khīraṃ datvā gatā. |
Then a certain she-goat, by the merit of the child, went off the path, went and gave the child milk, and left. |
tato nivattamānāpi tatheva gantvā khīramadāsi. |
Then, returning also, she went in the same way and gave milk. |
ajapālako cintesi — “ayaṃ ajikā pātopi imasmā ṭhānā okkamitvā gatā, kiṃ nu kho etan”ti gantvā olokento taṃ dārakaṃ disvā “mahāpuñño esa dārako, tiracchānagatāpissa guṇaṃ jānanti, paṭijaggissāmi nan”ti gahetvā gehaṃ gato. |
The goat-herd thought: "This she-goat also in the morning went off from this place. What can this be?" and going and looking, he saw that child and thought, "This child is of great merit; even animals know his virtue. I will look after him," and taking him, he went home. |
♦ punadivase seṭṭhi “mato nu kho dārako, na mato”ti olokāpento ajapālakena gahitabhāvaṃ ñatvā sahassaṃ datvā āṇāpetvā “sve imaṃ nagaraṃ eko satthavāhaputto pavisissati, imaṃ dārakaṃ netvā cakkamagge ṭhapetha, evaṃ taṃ sakaṭacakkaṃ chindantaṃ gamissatī”ti āha. |
♦ On the next day, the merchant, having had it looked into whether the child was dead or not, and knowing that he had been taken by the goat-herd, gave a thousand, had him brought, and said, "Tomorrow a certain caravan-leader's son will enter this city. Take this child and place him on the wheel-track. Thus the cart-wheel, cutting him, will go." |
taṃ tattha nikkhittaṃ satthavāhaputtassa purimasakaṭe goṇā disvā cattāro pāde thambhe viya otāretvā aṭṭhaṃsu. |
When he was placed there, the oxen of the first cart of the caravan-leader's son saw him and, planting their four feet like pillars, they stood still. |
satthavāho “kiṃ nu kho etan”ti tesaṃ ṭhitakāraṇaṃ olokento dārakaṃ disvā “mahāpuñño dārako, patijaggituṃ vaṭṭatī”ti gaṇhitvā agamāsi. |
The caravan-leader thought, "What can this be?" and looking for the reason they were standing, he saw the child and thought, "A meritorious child. It is proper to look after him," and taking him, he went. |
♦ seṭṭhipi tassa cakkapathe matabhāvaṃ vā amatabhāvaṃ vā olokāpento satthavāhena gahitabhāvaṃ ñatvā tassapi sahassaṃ datvā āṇāpetvā nagarato avidūre ṭhāne papāte pātāpesi. |
♦ The merchant also, having had it looked into whether he was dead or not on the wheel-path, and knowing that he had been taken by the caravan-leader, gave him also a thousand and had him brought. |
so tattha papatanto naḷakārānaṃ kammakaraṇaṭṭhāne ekasālāya patito. |
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sā tassa puññānubhāvena satavihatakappāsapicusamphassasadisā ahosi. |
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atha naṃ naḷakārajeṭṭhako “puññavā esa dārako, paṭijaggituṃ vaṭṭatī”ti gaṇhitvā gehaṃ gato. |
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seṭṭhi dārakassa papātato patitaṭṭhāne matabhāvaṃ vā amatabhāvaṃ vā pariyesāpento naḷakārajeṭṭhakena gahitabhāvaṃ ñatvā tassapi sahassaṃ datvā āṇāpesi. |
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♦ aparabhāge seṭṭhissa sakaputtopi sopi ubho vayappattā ahesuṃ. |
♦ Later, when the merchant's own son and he were both grown up, |
seṭṭhi puna ghosakadārakassa māraṇupāyaṃ cintento attano kumbhakārassa gehaṃ gantvā “ambho mayhaṃ gehe evarūpo eko avajātadārako atthi, taṃ dārakaṃ yaṃkiñci katvā māretuṃ vaṭṭati rahassenā”ti āha. |
the merchant, again thinking of a way to kill Ghosaka, went to the house of his own potter and said, "Friend, in my house there is such an ill-born child. It is proper to kill that child by some means, in secret." |
so ubhopi kaṇṇe pidahitvā “evarūpaṃ nāma bhāriyaṃ kathaṃ kathetuṃ na vaṭṭatī”ti āha. |
He covered both his ears and said, "It is not right to speak such a heavy word." |
tato seṭṭhi “ayaṃ mudhā na karissatī”ti cintetvā — “handa, bho, sahassaṃ gaṇhitvā etaṃ kammaṃ nipphādehī”ti āha. |
Then the merchant thought, "This one will not do it for free," and said: "Come now, friend, take a thousand and accomplish this deed." |
lañjaṃ nāma abhinnaṃ bhindati, tasmā so sahassaṃ labhitvā sampaṭicchitvā “ahaṃ, ayya, asukadivase nāma āvāpaṃ ālimpessāmi, tadā taṃ dārakaṃ asukavelāya nāma pesehī”ti āha. |
A bribe breaks what is not broken. Therefore, he, having received the thousand, consented and said, "I, sir, on such-and-such a day, will plaster the kiln. Then, at such-and-such a time, send that child." |
seṭṭhipi kho tassa vacanaṃ sampaṭicchitvā tato paṭṭhāya divase gaṇento kumbhakārena vuttadivasassa sampattabhāvaṃ ñatvā ghosakakumāraṃ pakkosāpetvā “amhākaṃ, tāta, asukadivase nāma bahūhi bhājanehi attho, tvaṃ amhākaṃ kumbhakārassa santikaṃ gantvā ‘pitarā kira me tumhākaṃ ekaṃ kathitaṃ atthi, taṃ ajja nipphādehī’ti vadehī”ti āha. |
The merchant also consented to his word and, from then on, counting the days and knowing that the day spoken of by the potter had arrived, he had Prince Ghosaka summoned and said, "Son, on such-and-such a day, we have need of many vessels. You go to our potter and say, 'It is said my father has a certain matter told to you. Accomplish it today.'" |
so “sādhū”ti tassa vacanaṃ sampaṭicchitvā nikkhami. |
He said, "Good," and consenting to his word, he set out. |
♦ atha naṃ antarāmagge seṭṭhissa sakaputto guḷakīḷaṃ kīḷanto disvā vegena gantvā “ahaṃ bhātika dārakehi saddhiṃ kīḷanto ettakaṃ nāma jito, taṃ me paṭijinitvā dehī”ti āha. |
♦ Then, on the way, the merchant's own son, while playing a game of marbles, saw him and, going quickly, said, "I, brother, while playing with the boys, have lost so much. Win it back for me." |
so “mayhaṃ idāni okāso natthi, pitā maṃ accāyikakammena kumbhakārassa santikaṃ pahiṇī”ti āha. |
He said, "I have no opportunity now. My father has sent me to the potter on an urgent matter." |
itaro “ahaṃ bhātika tattha gamissāmi, tvaṃ imehi saddhiṃ kīḷitvā mayhaṃ lakkhaṃ paccāharitvā dehī”ti āha. |
The other said, "I, brother, will go there. You play with these and bring back my winnings." |
“tena hi gacchā”ti attano kathitasāsanaṃ tassa kathetvā dārakehi saddhiṃ kīḷi. |
"Then go," he said, and having told him the message he had been told, he played with the boys. |
sopi kumāro kumbhakārassa santikaṃ gantvā taṃ sāsanaṃ ārocesi. |
That prince also went to the potter and reported that message. |
so “sādhu, tāta, nipphādessāmī”ti taṃ kumāraṃ gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā cāṭimukhaṃ pidahitvā bhājanantare ṭhapetvā āvāpaṃ ālimpesi. |
He said, "Good, son, I will accomplish it," and leading that prince into the inner chamber, he cut him to pieces with a sharp adze, put him in a jar, closed the mouth of the jar, placed it among the vessels, and plastered the kiln. |
ghosakakumāro bahū jinitvā kaniṭṭhassa āgamanaṃ olokento nisīdi. |
Prince Ghosaka, having won much, sat watching for the arrival of his younger brother. |
so taṃ cirāyamānaṃ ñatvā “kiṃ nu kho cirāyatī”ti kumbhakāragehasabhāgaṃ gantvā katthaci adisvā “gehaṃ gato bhavissatī”ti nivattitvā gehaṃ agamāsi. |
He, knowing that he was late, thought, "Why is he late?" and going towards the potter's house and not seeing him anywhere, he thought, "He must have gone home," and turning back, he went home. |
♦ seṭṭhi naṃ dūratova āgacchantaṃ disvā “kiṃ nu kho kāraṇaṃ bhavissati, mayā esa māraṇatthāya kumbhakārassa santikaṃ pahito, so dāni puna idhevāgacchatī”ti āgacchantaṃyeva naṃ “kiṃ, tāta, kumbhakārassa santikaṃ na gatosī”ti āha. |
♦ The merchant saw him coming from afar and thought, "What can be the reason? I sent him to the potter to be killed, and now he is coming back here." As he was coming, he said, "What, son, did you not go to the potter?" |
“āma, tāta, na gatomhī”ti. |
"Yes, father, I did not go." |
“kasmā, tātā”ti? |
"Why, son?" |
so attano nivattakāraṇañca kaniṭṭhabhātikassa tattha gatakāraṇañca ārocesi. |
He reported the reason for his turning back and the reason for his younger brother's going there. |
seṭṭhi tassa vacanassa sutakālato paṭṭhāya mahāpathaviyā ajjhotthaṭo viya hutvā “kiṃ nāmetaṃ tvaṃ vadasī”ti vipphandacitto vegena kumbhakārassa santikaṃ gantvā aññesaṃ santike akathanīyabhāvena “pekkha, bho, pekkha, bho”ti āha. |
The merchant, from the time he heard his words, as if he had been swallowed by the great earth, with a trembling heart, said, "What is this you are saying?" and going quickly to the potter, because it was not to be spoken of in front of others, he said, "Look, friend, look, friend." |
“kiṃ pekkhāpesi tvaṃ”? |
"What are you having me look at?" |
niṭṭhitaṃ etaṃ kammanti. |
"That work is finished." |
so tatova nivattitvā gehaṃ agamāsi. |
He turned back from there and went home. |
tato paṭṭhāya cassa cetasikarogo uppajji. |
From then on, a mental illness arose in him. |
♦ so tasmiṃ kāle tena saddhiṃ abhuñjitvā āsaṃ bhinditvā “yena kenaci upāyena mama puttassa sattuno antarameva passituṃ vaṭṭatī”ti ekaṃ paṇṇaṃ likhitvā ghosakakumāraṃ pakkositvā “tvaṃ imaṃ paṇṇaṃ ādāya asukagāme nāma amhākaṃ kammantiko atthi, tassa santikaṃ gantvā imaṃ paṇṇaṃ datvā ‘imasmiṃ kira paṇṇe sāsanaṃ sīghaṃ karohī’ti vada. |
♦ He, at that time, not eating with him, broke off hope and thought, "By some means or other, it is proper to see the end of my son's enemy." He wrote a letter and, summoning Prince Ghosaka, said, "You take this letter and go to our overseer in such-and-such a village. Give him this letter and say, 'The message in this letter, do it quickly.' |
antarāmagge amhākaṃ sahāyako gāmakaseṭṭhi nāma eko seṭṭhi atthi, tassa gharaṃ gantvā bhattaṃ bhuñjitvā gaccheyyāsī”ti ca mukhasāsanaṃ adāsi. |
On the way, there is a friend of ours, a merchant named Gāmaka. Go to his house, eat a meal, and then you may go," and he gave him a verbal message. |
so seṭṭhiṃ vanditvā paṇṇaṃ gahetvā nikkhanto antarāmagge gāmakaseṭṭhissa vasanaṭṭhānaṃ gantvā tassa gehaṃ pucchitvā taṃ bahidvārakoṭṭhake nisīditvā massuparikammaṃ karontaṃ vanditvā aṭṭhāsi. |
He paid homage to the merchant, took the letter, and set out. On the way, he went to the dwelling of the merchant Gāmaka, asked for his house, and seeing him sitting outside the gatehouse having his beard trimmed, he paid homage and stood. |
“kuto āgacchasi, tātā”ti ca vutte “kosambiseṭṭhino puttomhi, tātā”ti āha. |
When asked, "From where do you come, son?" he said, "I am the son of the merchant of Kosambī, father." |
so “amhākaṃ sahāyaseṭṭhino putto”ti haṭṭhatuṭṭho ahosi. |
He was happy and delighted, thinking, "He is the son of our merchant friend." |
♦ tasmiṃ ca khaṇe tassa seṭṭhino dhītāya ekā dāsī seṭṭhidhītu pupphāni āharituṃ gacchati. |
♦ And at that moment, a slave-girl of that merchant's daughter was going to bring flowers for the merchant's daughter. |
atha naṃ seṭṭhi āha — “tvaṃ, amma, etaṃ kammaṃ ṭhapetvā ghosakakumārassa pāde dhovitvā sayanaṃ attharitvā dehī”ti. |
Then the merchant said to her: "You, mother, leave that work and wash Prince Ghosaka's feet and spread a bed for him." |
sā tathā katvā āpaṇaṃ gantvā seṭṭhidhītu pupphāni āhari. |
She, having done so, went to the market and brought flowers for the merchant's daughter. |
seṭṭhidhītā taṃ disvā “tvaṃ ajja ciraṃ bahi papañcesī”ti tassā kujjhitvā “kiṃ te ettakaṃ kālaṃ ettha katan”ti āha. |
The merchant's daughter, seeing her, was angry with her and said, "You have dallied outside for a long time today. What have you been doing here for so long?" |
“mā kathesi, ayye, mayā evarūpo nadiṭṭhapubbo, tuyhaṃ kira pitu sahāyakaseṭṭhino putto eko, na sakkā tassa rūpasampattiṃ kathetuṃ. |
"Do not speak so, my lady. I have never seen such a one. He is, it seems, the son of your father's merchant friend. It is not possible to describe the perfection of his form. |
seṭṭhi maṃ pupphānaṃ atthāya gacchantiṃ ‘tassa kumārassa pāde dhovitvā sayanaṃ attharitvā dehī’ti āha, tenāhaṃ bahi ciraṃ papañcesin”ti. |
The merchant, as I was going for flowers, said, 'Wash that prince's feet and spread a bed for him.' Therefore I dallied outside for a long time." |
sāpi kho seṭṭhidhītā tassa kumārassa catutthe attabhāve gharasāminī ahosi, tasmā tassā vacanassa sutakālato paṭṭhāya neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsi. |
That merchant's daughter also had been his wife in his fourth previous existence. Therefore, from the time she heard her words, she knew neither her standing nor her sitting. |
sā tameva dāsiṃ gahetvā tassa nipannaṭṭhānaṃ gantvā taṃ niddāyamānaṃ oloketvā dussante paṇṇaṃ disvā “kiṃ nu kho etaṃ paṇṇan”ti kumāraṃ anuṭṭhāpetvāva paṇṇaṃ gahetvā vācetvā “ayaṃ attano maraṇapaṇṇaṃ sayameva gahetvā āgacchatī”ti taṃ paṇṇaṃ phāletvā tasmiṃ appabuddheyeva “mayā tava santikaṃ putto pesito, sahāyakassa me gāmakaseṭṭhissa vayappattā dārikā atthi, tvaṃ sīghaṃ amhākaṃ āṇāpavattiṭṭhāne uppādaṃ dhanaṃ gaṇhitvā sabbasatena mama puttassa gāmakaseṭṭhino dhītaraṃ gahetvā maṅgalaṃ karohi. |
She, taking that same slave-girl, went to the place where he was lying, and looking at him as he was sleeping, she saw a letter on the end of his cloth and thought, "What can this letter be?" Without waking the prince, she took the letter, read it, and thought, "He has come, bringing his own death-warrant." She tore up that letter and, while he was still half-asleep, she wrote, "I have sent my son to you. There is a grown-up girl of my friend, the merchant Gāmaka. You quickly, taking the wealth from the income in the domain of our command, with all a hundredfold, take the daughter of the merchant Gāmaka for my son and perform the marriage ceremony. |
maṅgale ca niṭṭhite ‘iminā me vidhānena katan’ti mayhaṃ sāsanaṃ pesehi. |
And when the ceremony is finished, send me a message, 'This has been done by me in this manner.' |
ahaṃ tava idha kattabbaṃ jānissāmī”ti paṇṇaṃ likhitvā tameva lañchanaṃ datvā paṭhamaṃ baddhaniyāmeneva dussante bandhi. |
I will know what is to be done here for you," she wrote a letter, put the same seal on it, and tied it to the end of his cloth in the same way it had been tied before. |
♦ sopi kho kumāro taṃdivasaṃ tattha vasitvā punadivase seṭṭhiṃ āpucchitvā kammantikassa gāmaṃ gantvā paṇṇaṃ adāsi . |
♦ That prince also, having stayed there that day, on the next day took his leave from the merchant and, going to the overseer's village, gave him the letter. |
kammantiko paṇṇaṃ vācetvā gāmike sannipātetvā “tumheva maṃ na gaṇetha, mama sāmī attano jeṭṭhaputtassa sabbasatena dārikaṃ ānetuṃ mayhaṃ santikaṃ pesesi, vegena imasmiṃ ṭhāne uppādaṃ sampiṇḍethā”ti sabbaṃ maṅgalasakkāraṃ sajjetvā gāmakaseṭṭhissa sāsanaṃ pesetvā sampaṭicchāpetvā sabbasatena maṅgalakiriyaṃ niṭṭhāpetvā kosambiseṭṭhissa paṇṇaṃ pahiṇi “mayā tumhehi pahitapaṇṇe sāsanaṃ sutvā idañcidañca katan”ti. |
The overseer read the letter, assembled the villagers, and said, "Do not despise me. My master has sent his own eldest son to me to bring the daughter of a family with all a hundredfold. Quickly gather the income in this place." He arranged all the wedding honors, sent a message to the merchant Gāmaka, had it consented to, and with all a hundredfold, he completed the marriage ceremony and sent a letter to the merchant of Kosambī: "I, having heard the message in the letter sent by you, have done this and that." |
♦ seṭṭhi taṃ sāsanaṃ sutvā aggidaḍḍho viya “idāni naṭṭhomhī”ti cintanavasena lohitapakkhandikarogaṃ patvā “yena kenaci taṃ upāyena pakkositvā mama santakassa assāmikaṃ karissāmī”ti “maṅgalassa niṭṭhitakālato paṭṭhāya kasmā mayhaṃ putto bahi hoti, sīghaṃ āgacchatū”ti sāsanaṃ pesesi. |
♦ The merchant, hearing that message, as if he had been burned by fire, thought, "Now I am ruined," and with that thought, he contracted a disease of dysentery. Thinking, "I must summon him by some means and make him master of my property," he sent a message, "From the time the ceremony was finished, why is my son outside? Let him come quickly." |
sāsanaṃ sutvā kumāre gantuṃ āraddhe seṭṭhidhītā cintesi — “ayaṃ bālo maṃ nissāya imaṃ sampattiṃ alatthanti na jānāti, yaṃkiñci katvā imassa gamanapaṭibāhanupāyo kātuṃ vaṭṭatī”ti. |
When the prince began to go upon hearing the message, the merchant's daughter thought: "This fool does not know that he obtained this fortune on my account. By some means or other, a plan to prevent his going must be made." |
tato naṃ āha — “kumāra, mā ativegena gacchāhi, kulagāmaṃ gacchantena nāma attano parivacchaṃ katvā gantuṃ vaṭṭatī”ti. |
Then she said to him: "Prince, do not go too quickly. For one going to his family village, it is proper to go, having made his provisions." |
♦ kosambakaseṭṭhipi tassa cirāyanabhāvaṃ ñatvā puna sāsanaṃ pahiṇi “kasmā me putto cirāyati, ahaṃ lohitapakkhandikarogaṃ patto, jīvantameva maṃ āgantvā daṭṭhuṃ vaṭṭatī”ti. |
♦ The merchant of Kosambī also, knowing that he was delaying, again sent a message: "Why does my son delay? I have contracted a disease of dysentery. It is proper for him to come and see me while I am still alive." |
tasmiṃ kāle seṭṭhidhītā tassa ārocesi — “na eso tava pitā, tvaṃ pana ‘pitā’ti saññaṃ karosi . |
At that time, the merchant's daughter reported to him: "He is not your father. But you have the notion 'father.' |
esa tava māraṇatthāya kammantikassa paṇṇaṃ pahiṇi, ahaṃ taṃ paṇṇaṃ apanetvā aññaṃ sāsanaṃ likhitvā tava etaṃ sampattiṃ uppādayiṃ. |
He sent a letter to the overseer for your killing. I removed that letter and wrote another message and produced this fortune for you. |
esa taṃ ‘aputtaṃ karissāmī’ti pakkosati, etassa kālakiriyaṃ āgamehī”ti. |
He is summoning you to 'make you sonless.' Wait for his death." |
athassa dharamānakasseva kālakatabhāvaṃ sutvā kosambinagaraṃ agamāsi. |
Then, hearing that he had died while still living, he went to the city of Kosambī. |
seṭṭhidhītāpi tassa bahiyeva saññaṃ adāsi “tvaṃ pavisanto sakalagehe tava ārakkhaṃ ṭhapentova pavisāhī”ti. |
The merchant's daughter also gave him a signal outside: "When you enter, enter, placing your guard all over the house." |
sayampi seṭṭhiputtena saddhimeva pavisitvā ubho hatthe ukkhipitvā rodantī viya hutvā andhakāraṭṭhāne nipannakassa seṭṭhissa santikaṃ gantvā sīseneva hadayaṃ pahari. |
She also entered with the merchant's son and, raising both her hands as if weeping, she went to the merchant who was lying in a dark place and struck him on the heart with her head. |
so dubbalatāya teneva pahārena kālamakāsi. |
He, being weak, died from that very blow. |
♦ kumāropi pitu sarīrakiccaṃ katvā “tumhe mahāseṭṭhissa maṃ sakaputtoti vadathā”ti pādamūlikānaṃ lañjaṃ adāsi. |
♦ The prince also, after performing his father's funeral rites, gave a bribe to the retainers, saying, "You are to say that I am the great merchant's own son." |
tato sattame divase rājā “seṭṭhiṭṭhānārahaṃ ekaṃ laddhuṃ vaṭṭatī”ti “seṭṭhissa saputtakaniputtakabhāvaṃ jānāthā”ti pesesi. |
Then, on the seventh day, the king, thinking, "It is proper to get one worthy of the position of merchant," sent a message, "Find out whether the merchant has a son or not." |
seṭṭhipādamūlikā rañño seṭṭhissa saputtabhāvaṃ kathayiṃsu. |
The merchant's retainers told the king that the merchant had a son. |
rājā “sādhū”ti sampaṭicchitvā tassa seṭṭhiṭṭhānaṃ adāsi. |
The king said, "Good," and consenting, he gave him the position of merchant. |
so ghosakaseṭṭhi nāma jāto. |
He became known as the merchant Ghosaka. |
atha naṃ bhariyā āha — “ayyaputta, tvampi avajāto, ahampi duggatakule nibbattā. |
Then his wife said to him: "Noble son, you were ill-born, and I was born in a poor family. |
pubbe katakusalavasena pana evarūpaṃ sampattiṃ alabhimha, adhunāpi kusalaṃ karissāmā”ti. |
But by wholesome deeds done in the past, we have obtained such fortune. Now too, we will do wholesome deeds." |
so “sādhu bhadde”ti sampaṭicchitvā devasikaṃ sahassaṃ vissajjetvā dānaṃ paṭṭhapesi. |
He said, "Good, my dear," and consenting, he spent a thousand daily and established a donation. |
♦ tasmiṃ samaye tāsaṃ dvinnaṃ janānaṃ khujjuttarā devalokato cavitvā ghosakaseṭṭhissa gehe dhātiyā kucchismiṃ paṭisandhiṃ gaṇhi. |
♦ At that time, of those two people, Khujjuttarā passed away from the deva world and took conception in the womb of a nurse in the house of the merchant Ghosaka. |
sā jātakāle khujjā ahosīti khujjuttarātevassā nāmaṃ akaṃsu. |
Because she was hunchbacked at the time of her birth, they gave her the name Khujjuttarā ("hunchbacked Uttarā"). |
sāmāvatīpi devalokato cavitvā bhaddavatiyaraṭṭhe bhaddiyanagare bhaddavatiyaseṭṭhissa gehe paṭisandhiṃ gaṇhi, sāmātissā nāmaṃ akaṃsu. |
Sāmāvatī also, passing away from the deva world, took conception in the house of the merchant Bhaddavatiya in the city of Bhaddiya in the country of Bhaddavatiya. They gave her the name Sāmā. |
aparabhāge tasmiṃ nagare chātakabhayaṃ uppajji, manussā chātakabhayabhītā yena vā tena vā gacchanti. |
At a later time, a fear of famine arose in that city. The people, frightened by the fear of famine, would go wherever. |
tadā ayaṃ bhaddavatiyaseṭṭhi bhariyāya saddhiṃ mantesi — “bhadde imasmiṃ chātakabhayassa anto na paññāyati, kosambinagare amhākaṃ sahāyakassa ghosakaseṭṭhissa santikaṃ gacchāma, na so amhe disvā pamajjissatī”ti. |
At that time, this merchant Bhaddavatiya consulted with his wife: "My dear, the end of this fear of famine is not in sight. Let us go to our friend, the merchant Ghosaka, in the city of Kosambī. He will not be negligent upon seeing us." |
tassa kira so seṭṭhi adiṭṭhasahāyako ahosi, tasmā evamāha. |
It is said that that merchant was a friend he had not seen. Therefore he said so. |
so sesajanaṃ nivattāpetvā bhariyañca dhītarañca gaṇhitvā kosambinagarassa maggaṃ paṭipajji. |
He sent the other people back and, taking his wife and daughter, he set out on the road to the city of Kosambī. |
te tayopi antarāmagge mahādukkhaṃ anubhavantā anupubbena kosambiṃ patvā ekāya sālāya nivāsaṃ akaṃsu. |
The three of them, experiencing great suffering on the way, in due course reached Kosambī and took up residence in a certain hall. |
♦ ghosakaseṭṭhipi kho attano gharadvāre kapaṇaddhikavanibbakayācakānaṃ mahādānaṃ dāpesi. |
♦ The merchant Ghosaka also had a great donation given at the door of his house for the poor, the needy, the vagrants, and the beggars. |
athāyaṃ bhaddavatiyaseṭṭhi cintesi — “na sakkā amhehi imināva kapaṇavesena sahāyakassa attānaṃ dassetuṃ, sarīre pākatike jāte sunivatthā supārutā seṭṭhiṃ passissāmā”ti. |
Then this merchant Bhaddavatiya thought: "It is not possible for us to show ourselves to our friend in this poor attire. When our bodies are in a normal state, well-dressed and well-clothed, we will see the merchant." |
te ubhopi dhītaraṃ ghosakaseṭṭhissa dānaggaṃ pahiṇiṃsu. |
Both of them sent their daughter to the alms-hall of the merchant Ghosaka. |
sā attano bhattaṃ āharaṇatthāya bhājanaṃ gahetvā dānaggaṃ gantvā ekasmiṃ okāse lajjamānarūpā aṭṭhāsi. |
She, taking a vessel to bring her food, went to the alms-hall and stood in a certain place with a shy demeanor. |
taṃ disvā dānakammiko cintesi — “sesajanā sammukhasammukhaṭṭhāne kevaṭṭā macchavilope viya mahāsaddaṃ katvā gaṇhitvā gacchanti, ayaṃ pana dārikā kuladhītā bhavissati, upadhisampadāpissā atthī”ti. |
The alms-worker, seeing her, thought: "Other people, in a place face to face, like fishermen at a fish-trap, make a great noise, take, and go. But this girl must be a clansman's daughter. She also has the perfection of good form." |
♦ tato naṃ āha — “tvaṃ, amma, kasmā sesajano viya gaṇhitvā na gacchasī”ti? |
♦ Then he said to her: "You, mother, why do you not take and go like the other people?" |
tāta, evarūpaṃ sambādhaṭṭhānaṃ kinti katvā pavisāmīti. |
"Father, how can I enter such a crowded place?" |
amma, kati pana janā tumheti? |
"But how many people are you, mother?" |
tayo janā, tātāti. |
"Three people, father." |
so tayo bhattapiṇḍe adāsi. |
He gave three balls of food. |
sā taṃ bhattaṃ mātāpitūnaṃ adāsi, pitā dīgharattaṃ chātakattā atirekaṃ bhuñjitvā kālamakāsi. |
She gave that food to her parents. The father, having been hungry for a long time, ate too much and passed away. |
sā punadivase gantvā dveyeva bhattapiṇḍe gaṇhi. |
She, on the next day, went and took only two balls of food. |
taṃdivasaṃ seṭṭhibhariyā bhattena ca kilantatāya seṭṭhino ca maraṇasokena rattibhāgasamanantare kālamakāsi. |
On that day, the merchant's wife, being weary from the food and with grief for the merchant's death, passed away just after the night had passed. |
sā punadivase seṭṭhidhītā ekameva bhattapiṇḍaṃ gaṇhi. |
She, the merchant's daughter, on the next day, took only one ball of food. |
dānakammiko tassā kiriyaṃ upadhāretvā, “amma, tayā paṭhamadivase tayo piṇḍā gahitā, punadivase dve, ajja ekameva gaṇhasi. |
The alms-worker, observing her action, asked, "Mother, on the first day you took three balls, on the next day two, today you take only one. |
kiṃ nu kho kāraṇan”ti pucchi. |
What can be the reason?" |
sā taṃ kāraṇaṃ kathesi. |
She told him that reason. |
kataragāmavāsino pana, amma, tumheti. |
"But of which village are you, mother?" |
sā tampi kāraṇaṃ nippadesato kathesi. |
She told him that reason also, without omitting anything. |
“amma, evaṃ sante tvaṃ amhākaṃ seṭṭhidhītā nāma ahosi, mayhañca aññā dārikā natthi, tvaṃ ito paṭṭhāya mama dhītā, ammā”ti taṃ dhītaraṃ katvā gaṇhi. |
"Mother, if so, you have become our merchant's daughter. And I have no other girl. You, from today on, are my daughter," he said, and took her as his daughter. |
♦ sā uṭṭhāya samuṭṭhāya dānagge mahāsaddaṃ sutvā “kasmā ayaṃ, tāta, uccāsaddamahāsaddo”ti āha. |
♦ She, getting up and getting up, hearing a great noise at the alms-hall, asked, "Father, why is this loud, great noise?" |
amma, mahājanassa antare nāma appasaddaṃ kātuṃ na sakkāti. |
"Mother, among a great crowd, it is not possible to make a small sound." |
ahamettha upāyaṃ jānāmi, tātāti. |
"I know a way in this, father." |
kiṃ kātuṃ vaṭṭati, ammāti? |
"What is to be done, mother?" |
samantā vatiṃ katvā dve dvārāni yojetvā anto bhājanāni ṭhapāpetvā ekena dvārena pavisitvā bhattaṃ gaṇhitvā ekena dvārena nikkhamanaṃ karotha, tātāti. |
"Having made an enclosure all around and having arranged two doors, and having had the vessels placed inside, enter by one door, take the food, and leave by the other door, father." |
sādhu, ammāti punadivasato paṭṭhāya tathā kāresi. |
"Good, mother." From the next day on, he had it done so. |
tato paṭṭhāya dānaggaṃ padumassaraṃ viya sannisinnasaddaṃ ahosi. |
From then on, the alms-hall was as quiet as a lotus pond. |
♦ tato ghosakaseṭṭhi pubbe dānaggasmiṃ uccāsaddamahāsaddaṃ sutvā tadā taṃ asuṇanto dānakammikaṃ pakkosāpetvā pucchi — “tvaṃ ajja dānaṃ na dāpesī”ti. |
♦ Then the merchant Ghosaka, who had previously heard a loud, great noise at the alms-hall, now not hearing it, had the alms-worker summoned and asked, "Did you not have the donation given today?" |
dinnaṃ, ayyāti. |
"It was given, sir." |
atha kasmā pubbe viya dānagge saddo na suyyatīti? |
"Then why is there no sound at the alms-hall as before?" |
āma, ayya, ekā me dhītā atthi, ahaṃ tāya kathitaupāye ṭhatvā dānaggaṃ nissaddamakāsinti. |
"Yes, sir, I have a daughter. Standing in the way she told me, I have made the alms-hall quiet." |
tava dhītā nāma natthi, kuto te dhītā laddhāti? |
"You have no daughter. From where did you get a daughter?" |
so vañcetuṃ asakkuṇeyyabhāvena seṭṭhissa sabbaṃ dhītu āgamanavidhānaṃ kathesi. |
He, being unable to deceive, told the merchant the whole manner of the daughter's coming. |
kasmā pana bho tvaṃ evarūpaṃ bhāriyaṃ kammamakāsi? |
"But why, friend, did you do such a heavy deed? |
tvaṃ ettakaṃ addhānaṃ mama dhītaraṃ attano santike vasamānaṃ nārocesi, vegena taṃ amhākaṃ gehaṃ āṇāpehīti. |
For so long, you did not report to me that my daughter was living with you. Quickly have her brought to our house." |
so tassa vacanaṃ sutvā akāmako āṇāpesi. |
He, hearing his word, unwillingly had her brought. |
tato paṭṭhāya seṭṭhi taṃ dhītuṭṭhāne ṭhapetvā “dhītu sakkāraṃ karomī”ti attano samānajātikehi kulehi dhītu samānavayāni pañca kumārikasatāni tassā parivāramakāsi. |
From then on, the merchant placed her in the position of his daughter and, thinking, "I will pay honor to my daughter," he made five hundred young girls of her own age, from families of equal birth, her retinue. |
♦ athekadivasaṃ udeno rājā nagare anusañcaranto taṃ sāmāvatiṃ tāhi kumārīhi parivāritaṃ kīḷamānaṃ disvā “kassāyaṃ dārikā”ti pucchitvā “ghosakaseṭṭhissa dhītā”ti sutvā sassāmikāssāmikabhāvaṃ pucchi. |
♦ Then one day, King Udena, while going around the city, saw that Sāmāvatī, surrounded by those girls, playing, and asked, "Whose girl is this?" and hearing, "She is the daughter of the merchant Ghosaka," he asked whether she was married or unmarried. |
tato assāmikabhāve kathite “gacchatha seṭṭhino kathetha ‘tumhākaṃ dhītaraṃ rājā icchatī’”ti. |
Then, when it was told that she was unmarried, he said, "Go and tell the merchant, 'The king desires your daughter.'" |
taṃ sutvā seṭṭhi “amhākaṃ aññā dārikā natthi, ekadhītikaṃ sapattivāse dātuṃ na sakkomā”ti. |
Hearing that, the merchant thought, "We have no other girl. We cannot give our only daughter into a co-wife's residence." |
rājā taṃ kathaṃ sutvā seṭṭhiṃ ca seṭṭhibhariyañca bahi katvā sakalagehaṃ lañchāpesi. |
The king, hearing that talk, had the merchant and his wife cast out and had their entire house sealed. |
sāmāvatī bahi kīḷitvā āgacchantī mātāpitaro bahi nisinnake disvā “ammatātā, kasmā idha nisinnatthā”ti? |
Sāmāvatī, returning from playing outside and seeing her parents sitting outside, asked, "Mother and father, why are you sitting here?" |
te taṃ kāraṇaṃ kathayiṃsu. |
They told her that reason. |
ammatātā, kasmā tumhe imaṃ paṭivacanaṃ na jānātha “mama dhītā sapattivāse vasantī ekikā vasituṃ na sakkhissati, sacassā parivārā pañcasatā kumāriyo vasāpetha, evaṃ vasissatī”ti. |
"Mother and father, why do you not know this reply: 'My daughter, living in a co-wife's residence, will not be able to live alone. If you have five hundred young girls live with her as her retinue, then she will live.'" |
idāni evaṃ kathāpetha, tātāti. |
"Now speak thus, daughter." |
“sādhu, amma, mayaṃ tava cittaṃ na jānimhā”ti vatvā te tathā kathayiṃsu. |
"Good, mother. We did not know your mind," they said, and they spoke thus. |
rājā uttaritaraṃ pasīditvā “sahassampi hotu, sabbā ānethā”ti āha. |
The king, being even more pleased, said, "Let there be even a thousand. Bring them all." |
atha naṃ bhaddakena nakkhattamuhuttakena pañcamātugāmasataparivāraṃ rājagehaṃ nayiṃsu. |
Then, at a good constellation and moment, they took her, with a retinue of five hundred women, to the royal house. |
rājā tā pañcasatāpi tassāyeva parivāraṃ katvā abhisekaṃ katvā visuṃ ekasmiṃ pāsāde vasāpesi. |
The king made those five hundred her retinue, performed the consecration, and had her live in a separate palace. |
♦ tena ca samayena kosambiyaṃ ghosakaseṭṭhi kukkuṭaseṭṭhi pavārikaseṭṭhīti tayo janā aññamaññaṃ sahāyakā honti. |
♦ And at that time, in Kosambī, the merchant Ghosaka, the merchant Kukkuṭa, and the merchant Pāvārika—these three were friends to one another. |
te tayopi janā pañcasate tāpase paṭijagganti. |
These three men were attending to five hundred ascetics. |
tāpasāpi cattāro māse tesaṃ santike vasitvā aṭṭha māse himavante vasanti. |
The ascetics also, having lived with them for four months, would live in the Himavant for eight months. |
athekadivasaṃ te tāpasā himavantato āgacchantā mahākantāre tasitā kilantā ekaṃ mahantaṃ vaṭarukkhaṃ patvā tattha adhivatthāya devatāya santikā saṅgahaṃ paccāsīsantā nisīdiṃsu. |
Then one day, those ascetics, coming from the Himavant, being thirsty and weary in a great wilderness, came to a large banyan tree and sat down, expecting support from the deity dwelling there. |
devatā sabbālaṅkāravibhūsitaṃ hatthaṃ pasāretvā tesaṃ pānīyapānakādīni datvā kilamathaṃ paṭivinodesi. |
The deity, stretching out a hand adorned with all ornaments, gave them drinks, etc., and relieved their fatigue. |
te devatāya ānubhāvena vimhitā pucchiṃsu — “kiṃ nu kho devate kammaṃ katvā tayā ayaṃ sampatti laddhā”ti? |
They, amazed at the deity's power, asked: "By doing what deed, O deity, has this fortune been obtained by you?" |
devatā āha — loke buddho nāma bhagavā uppanno, so etarahi sāvatthiyaṃ viharati. |
The deity said: "A Blessed One named the Buddha has arisen in the world. He is now dwelling in Sāvatthī. |
anāthapiṇḍiko gahapati taṃ upaṭṭhāti. |
The householder Anāthapiṇḍika attends on him. |
so uposathadivasesu attano bhatakānaṃ pakatibhattavetanameva datvā uposathaṃ kārāpesi. |
He, on the Uposatha days, giving his hired workers their usual wages, had them perform the Uposatha. |
athāhaṃ ekadivasaṃ majjhanhike pātarāsatthāya āgato kañci bhatakaṃ kammaṃ karontaṃ adisvā “ajja manussā kasmā kammaṃ na karontī”ti pucchiṃ. |
Then I, one day, having come for my morning meal at midday and not seeing any hired worker doing any work, asked, 'Why are the men not working today?' |
tassa me etamatthaṃ ārocesuṃ. |
They reported this matter to me. |
athāhaṃ etadavocaṃ — “idāni upaḍḍhadivaso gato, sakkā nu kho upaḍḍhauposathaṃ kātun”ti. |
Then I said this: 'Half the day has now passed. Is it possible to perform half an Uposatha?' |
tato seṭṭhissa paṭivedetvā “sakkā kātun”ti āha. |
Then, having reported to the merchant, he said, 'It is possible to do so.' |
svāhaṃ upaḍḍhadivasaṃ uposathaṃ samādiyitvā tadaheva kālaṃ katvā imaṃ sampattiṃ paṭilabhinti. |
So I, having undertaken the Uposatha for half a day, died on that very day and obtained this fortune." |
♦ atha te tāpasā “buddho kira uppanno”ti sañjātapītipāmojjā tato sāvatthiṃ gantukāmā hutvāpi “bahūpakārā no upaṭṭhākaseṭṭhino, tesampi imamatthaṃ ārocessāmā”ti kosambiṃ gantvā seṭṭhīhi katasakkārabahumānā “tadaheva mayaṃ gacchāmā”ti āhaṃsu. |
♦ Then those ascetics, thinking, "It is said a Buddha has arisen," and with joy and gladness arisen, though wishing to go to Sāvatthī from there, thought, "Our merchant-supporters have been of great help. We will report this matter to them as well." They went to Kosambī and, having received honor and great respect from the merchants, they said, "We will go today." |
“kiṃ, bhante, turitattha, nanu tumhe pubbe cattāro pañca māse vasitvā gacchathā”ti vuttā taṃ pavattiṃ ārocesuṃ. |
When asked, "Why, venerable sirs, are you in a hurry? Did you not previously stay for four or five months and then go?" they reported that matter. |
“tena hi, bhante, saheva gacchāmā”ti ca vutte — “gacchāma mayaṃ, tumhe saṇikaṃ āgacchathā”ti sāvatthiṃ gantvā bhagavato santike pabbajitvā arahattaṃ pāpuṇiṃsu. |
When asked, "Then, venerable sirs, let us go together," they said, "We are going. You come slowly." They went to Sāvatthī, went forth under the Blessed One, and attained Arahantship. |
♦ tepi seṭṭhino pacchā pañcasatapañcasatasakaṭaparivārā sāvatthiṃ gantvā jetavanato avidūre ṭhāne khandhāvāraṃ bandhitvā satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā ekamantaṃ nisīdiṃsu. |
♦ Those merchants also, later, with retinues of five hundred carts each, went to Sāvatthī and, having set up a camp in a place not far from Jetavana, went to the Teacher, paid homage with the five-point prostration, and sat to one side. |
satthā tesaṃ cariyāvasena dhammaṃ desesi. |
- The Teacher taught them the Dhamma according to their dispositions. |
desanāpariyosāne tayopi sotāpattiphale patiṭṭhāya svātanāya nimantetvā punadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā teneva niyāmena ajjatanāya svātanāyāti nimantetvā addhamāsaṃ khandhāvārabhattaṃ nāma datvā satthāraṃ attano nagaraṃ āgamanatthāya yāciṃsu. |
- At the end of the discourse, all three were established in the fruit of stream-entry, invited him for the next day's meal, and on the following day, having given a great offering to the community of monks with the Buddha at its head, and in the same way inviting him for today and for the next day, they gave what is called the camp-meal for half a month and asked the Teacher to come to their city. |
satthā “suññāgāre tathāgatā abhiramantī”ti kathesi. |
- The Teacher said, "In empty places do the Tathāgatas delight." |
te “aññātaṃ, bhante”ti vatvā “tumhe amhehi pahitasāsanena āgaccheyyāthā”ti vatvā satthāraṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā attano nagarameva āgantvā tayopi janā sake sake uyyāne vihāre kārāpesuṃ. |
- They said, "We understand, venerable sir," and saying, "Please come by a message sent by us," they paid homage to the Teacher, circumambulated him three times, and went back to their own city. All three had monasteries built in their own parks. |
ghosakaseṭṭhinā kārito ghositārāmo nāma jāto, kukkuṭaseṭṭhinā kārito kukkuṭārāmo nāma jāto, pāvārikaseṭṭhinā kāritaṃ pāvārikambavanaṃ nāma jātaṃ. |
- The one built by the merchant Ghosaka became known as the Ghositārāma; the one built by the merchant Kukkuṭa became known as the Kukkuṭārāma; and the one built by the merchant Pāvārika became known as the Pāvārikambavana. |
te vihāre kārāpetvā satthu dūtaṃ pahiṇiṃsu — “satthā amhākaṃ saṅgahaṃ kātuṃ imaṃ nagaraṃ āgacchatū”ti. |
- They had the monasteries built and sent a messenger to the Teacher: "Let the Teacher come to this city to do a service to us." |
satthā “kosambiṃ gamissāmī”ti mahābhikkhusaṅghaparivāro cārikaṃ nikkhamanto antarāmagge māgaṇḍiyabrāhmaṇassa arahattūpanissayaṃ disvā gamanaṃ vicchinditvā kururaṭṭhe kammāsadammaṃ nāma nigamaṃ agamāsi. |
- The Teacher, thinking, "I will go to Kosambī," set out on a tour surrounded by a great community of monks. On the way, seeing the supporting condition for Arahantship of the brahmin Māgaṇḍiya, he broke his journey and went to a town named Kammāsadamma in the Kuru country. |
♦ tasmiṃ samaye māgaṇḍiyo sabbarattiṃ bahigāme aggiṃ juhitvā pātova antogāmaṃ pavisati. |
♦ At that time, Māgaṇḍiya, for the whole night, having tended the fire outside the village, would enter the village early in the morning. |
satthāpi punadivase antogāmaṃ piṇḍāya pavisanto paṭipathe māgaṇḍiyabrāhmaṇassa attānaṃ dassesi. |
The Teacher also, on the next day, entering the village for alms, showed himself to the brahmin Māgaṇḍiya on the path. |
so dasabalaṃ disvā cintesi — “ahaṃ ettakaṃ kālaṃ mama dhītu rūpasampattiyā sadisaṃ dārakaṃ pariyesanto carāmi, rūpasampattiyā ca satipi evarūpaṃ gahitapabbajjameva patthesiṃ. |
He, seeing the Ten-Powered One, thought: "For so long, I have been searching for a boy similar to the perfection of my daughter's form. And though I wished for one of such form, I have wished for one who has gone forth. |
ayaṃ kho pana pabbajito abhirūpo dassanīyo mama dhītuyeva anucchaviko”ti vegena gehaṃ agamāsi. |
But this one who has gone forth is handsome, good-looking, and befitting my daughter." He quickly went home. |
tassa kira brāhmaṇassa pubbe eko pabbajitavaṃso atthi, tenassa pabbajitameva disvā cittaṃ namati. |
It is said that this brahmin had a lineage of ascetics in the past. Therefore his mind inclined as soon as he saw one who had gone forth. |
so brāhmaṇiṃ āmantesi — “bhadde mayā evarūpo pabbajito nāma nadiṭṭhapubbo suvaṇṇavaṇṇo brahmavaṇṇo mama dhītuyeva anucchaviko, sīghaṃ me dhītaraṃ alaṅkarohī”ti. |
He addressed his wife: "My dear, I have never seen such an ascetic, of golden color, of brahma-like color, befitting my daughter. Quickly adorn my daughter." |
brāhmaṇiyā dhītaraṃ alaṅkarontiyāva satthā attano ṭhitaṭṭhāne padacetiyāni dassetvā antonagaraṃ pāvisi. |
While the brahmin lady was adorning their daughter, the Teacher, having shown his footprints at the place where he had stood, entered the city. |
♦ atha brāhmaṇo brāhmaṇiyā saddhiṃ dhītaraṃ gahetvā taṃ ṭhānaṃ āgacchanto antogāmaṃ paviṭṭhakāle āgatattā ito cito ca olokento dasabalaṃ adisvā brāhmaṇiṃ paribhāsati — “tava kāraṇaṃ bhaddakaṃ nāma natthi, tayi papañcaṃ karontiyāva so pabbajito nikkhamitvā gato”ti. |
♦ Then the brahmin, with his wife, taking his daughter, came to that place and, because he had come when he had entered the city, he looked here and there and, not seeing the Ten-Powered One, he abused his wife: "Nothing good comes from your actions. While you were dallying, that ascetic left and went." |
brāhmaṇa, gato tāva hotu, kataradisābhāgena gatoti? |
"Let him be gone, brahmin. In which direction did he go?" |
iminā disābhāgenāti satthu gataṭṭhānaṃ olokentova padacetiyāni disvā “bhadde imāni tassa purisassa padāni, ito gato bhavissatī”ti āha. |
"In this direction." Looking at the place where the Teacher had gone, he saw the footprints and said, "My dear, these are the feet of that man. He must have gone from here." |
atha, brāhmaṇī, satthu padacetiyaṃ disvā cintesi — “bālo vatāyaṃ brāhmaṇo attano ganthamattassāpi atthaṃ na jānātī”ti tena saddhiṃ parihāsaṃ karontī āha — “yāva bālo cāsi, brāhmaṇa, evarūpassa nāma purisassa dhītaraṃ dassāmīti vadasi. |
Then the brahmin lady, seeing the Teacher's footprints, thought: "Oh, what a fool this brahmin is, who does not know the meaning of even his own text," and making a joke with him, she said: "How foolish you are, brahmin, to say you will give your daughter to such a man. |
rāgena hi rattassa dosena duṭṭhassa mohena mūḷhassa purisassa padaṃ nāma evarūpaṃ na hoti. |
For the foot of a man dyed with passion would be on its toes; |
loke pana vivaṭacchadassa sabbaññubuddhassa etaṃ padaṃ” passa, brāhmaṇa — |
of one corrupted with hatred, it would be dragging. |
♦ “rattassa hi ukkuṭikaṃ padaṃ bhave, |
|
| mūḷhassa hoti sahasānupīḷitaṃ, | |
♦ duṭṭhassa hoti avakaḍḍhitaṃ padaṃ. |
of one deluded, it would be heavily impressed; |
♦ mūḷhassa hoti sahasānupīḷitaṃ, |
|
| vivaṭacchadassa idamīdisaṃ padan”ti. | |
♦ vivaṭacchadassa idamīdisaṃ padan”ti. |
but of one with the veil lifted, the foot is like this.” |
♦ so brāhmaṇiyā ettakaṃ kathentiyāpi asutvā “tvaṃ nāma caṇḍā mukharā”ti āha. |
♦ He, even while she was saying so much, did not listen and said, "You are fierce and sharp-tongued." |
tesaṃ dvinnampi aññamaññaṃ vivādaṃ karontānaṃyeva satthā piṇḍāya caritvā saddhiṃ bhikkhusaṅghena katabhattakicco brāhmaṇassa dassanūpacāreneva nikkhami. |
As the two of them were arguing with each other, the Teacher, having gone for alms and having finished his meal with the community of monks, came out right in the sight of the brahmin. |
brāhmaṇo satthāraṃ dūratova āgacchantaṃ disvā brāhmaṇiṃ apasādetvā “ayaṃ so puriso”ti haṭṭhapahaṭṭho dasabalassa purato ṭhatvā “bho pabbajita, ahaṃ pātova paṭṭhāya taṃ pariyesanto carāmi, imasmiṃ jambudīpe mama dhītāya samānarūpā itthī nāma natthi, purisopi tayā saddhiṃ samānarūpo nāma natthi, mama dhītaraṃ tuyhaṃ posanatthāya dammi, gaṇhāhi nan”ti āha. |
The brahmin saw the Teacher coming from afar, pushed the brahmin lady aside, and thinking, "This is that man," he, joyful and elated, stood before the Ten-Powered One and said, "Friend ascetic, I have been searching for you since morning. In this Jambudīpa, there is no woman of equal form to my daughter, and no man of equal form to you. I give my daughter to you for your nourishment. Take her." |
atha naṃ satthā “ahaṃ, brāhmaṇa, kāmaggavāsiniyo uttamarūpadharā nānāvaṇṇaṃ kathaṃ kathentiyo mama palobhanatthameva āgantvā santike ṭhitā devadhītāpi na icchiṃ, kimaṅgaṃ pana imaṃ gaṇhissāmī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "I, brahmin, did not desire even the celestial nymphs, dwellers in the highest sensual realm, of supreme form, who came to me for the very purpose of enticing me, speaking various kinds of talk. What then of this one?" and he spoke this verse: |
♦ “disvāna taṇhaṃ aratiṃ ragañca, |
♦ “Having seen Taṇhā, Arati, and Ragā, |
♦ nāhosi chando api methunasmiṃ. |
♦ there was no desire even for sexual intercourse. |
♦ kiṃmevidaṃ muttakarīsapuṇṇaṃ, |
♦ What is this to me, full of urine and feces? |
♦ pādāpi naṃ samphusituṃ na icche”ti. |
♦ I would not wish to touch it even with my foot.” |
. |
. |
♦ māgaṇḍiyā cintesi — “anatthikena nāma ‘alan’ti vattumeva vaṭṭati. |
♦ Māgaṇḍiyā thought: "For one who is not interested, it is proper just to say, 'Enough.' |
ayaṃ pana mama sarīraṃ muttakarīsapuṇṇaṃ nāma katvā ‘pādāpi naṃ samphusituṃ na icche’ti avoca, ekaṃ issariyaṭṭhānaṃ labhantī antaramevassa passissāmī”ti āghātaṃ bandhi. |
But this one, calling my body 'full of urine and feces,' said, 'I would not wish to touch it even with my foot.' If I get a position of power, I will see his end," and she bound him in hatred. |
satthā taṃ amanasikatvā cariyavasena brāhmaṇassa dhammadesanaṃ ārabhi. |
The Teacher, disregarding her, began a Dhamma discourse according to the brahmin's disposition. |
desanāpariyosāne ubhopi jāyampatikā anāgāmiphale patiṭṭhāya “idāni amhākaṃ gharāvāsena attho natthī”ti dhītaraṃ māgaṇḍiyaṃ cūḷapitaraṃ sampaṭicchāpetvā ubhopi pabbajitvā arahattaṃ pāpuṇiṃsu. |
At the end of the discourse, both husband and wife were established in the fruit of a non-returner and, thinking, "Now we have no use for the household life," they entrusted their daughter Māgaṇḍiyā to her younger paternal uncle and both went forth and attained Arahantship. |
atha rājā udeno cūḷamāgaṇḍiyena saddhiṃ vohāraṃ katvā māgaṇḍiyadārikaṃ rājānubhāvena gehaṃ ānetvā abhisekaṃ katvā tassā pañcamātugāmasataparivārāya vasanaṭṭhānaṃ visuṃ pāsādaṃ adāsi. |
Then King Udena, having done business with the younger Māgaṇḍiya, brought the girl Māgaṇḍiyā to his house with royal power, performed the consecration, and gave her a separate palace for her dwelling, with a retinue of five hundred women. |
♦ satthāpi kho anupubbena cārikaṃ caramāno kosambinagaraṃ sampāpuṇi. |
♦ The Teacher also, wandering on his tour in due course, arrived at the city of Kosambī. |
seṭṭhino satthu āgamanaṃ sutvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā ekamantaṃ nisinnā bhagavantaṃ etadavocuṃ — “ime, bhante, tayo vihārā tumhe uddissa katā, paṭiggaṇhatha, bhante, vihāre cātuddisassa saṅghassa saṅgahatthāyā”ti. |
The merchants, hearing of the Teacher's arrival, went to meet him, paid homage with the five-point prostration, and sitting to one side, said this to the Blessed One: "These, venerable sir, are the three monasteries made for your sake. Accept, venerable sir, the monasteries for the support of the Sangha of the four quarters." |
paṭiggahesi bhagavā vihāre. |
The Blessed One accepted the monasteries. |
tepi seṭṭhino satthāraṃ svātanāya nimantetvā abhivādetvā gharaṃ agamaṃsu. |
Those merchants also invited the Teacher for the next day's meal, paid homage, and went home. |
♦ māgaṇḍiyāpi kho satthu āgatabhāvaṃ sutvā chinnabhinnake dhutte pakkosāpetvā tesaṃ lañjaṃ datvā “tumhe samaṇaṃ gotamaṃ iminā iminā ca niyāmena akkosathā”ti vatvā uyyojesi. |
♦ Māgaṇḍiyā also, hearing of the Teacher's arrival, summoned fierce ruffians, gave them a bribe, and said, "You are to revile the ascetic Gotama in this and that way," and sent them. |
te satthu antogāmaṃ pavisanavelāya saparivāraṃ satthāraṃ nānāvidhehi akkosehi akkosiṃsu. |
They, at the time the Teacher was entering the village, reviled the Teacher with his retinue with various abuses. |
āyasmā ānando satthāraṃ āha — “bhante, evarūpe akkosanaṭṭhāne na vasissāma, aññaṃ nagaraṃ gacchāmā”ti. |
The venerable Ānanda said to the Teacher: "Venerable sir, we will not live in such a place of abuse. Let us go to another city." |
satthā, “ānanda, tathāgatā nāma aṭṭhahi lokadhammehi na kampanti, ayampi saddo sattāhaṃ nātikkamissati, akkosakānaṃyeva upari patissati, tvaṃ mā vitakkayitthā”ti. |
The Teacher said, "Ānanda, the Tathāgatas are not shaken by the eight worldly conditions. And this sound will not last beyond seven days; it will fall upon the revilers themselves. Do not you worry." |
tepi tayo nagaraseṭṭhino mahāsakkārena bhagavantaṃ pavesetvā mahādānaṃ adaṃsu. |
Those three city-merchants also, having led the Blessed One in with great honor, gave a great donation. |
tesaṃ aparāparaṃ dānaṃ dadantānaṃyeva māso atikkami, atha nesaṃ etadahosi — “buddhā nāma sabbalokaṃ anukampamānā uppajjanti, aññesampi okāsaṃ dassāmā”ti. |
As they were giving donations from time to time, a month passed. Then it occurred to them: "Buddhas arise, having compassion on the whole world. We will give an opportunity to others as well." |
tato te kosambinagaravāsinopi janassa okāsaṃ akaṃsu. |
Then they gave an opportunity to the people of the city of Kosambī. |
tato paṭṭhāya nāgarāpi vīthisabhāgena gaṇasabhāgena mahādānaṃ denti. |
From then on, the citizens also, by street-section and by group-section, gave great donations. |
♦ athekadivasaṃ satthā bhikkhusaṅghaparivuto mālākārakajeṭṭhakassa gehe nisīdi. |
♦ Then one day, the Teacher, surrounded by the community of monks, was sitting in the house of the chief of the garland-makers. |
tasmiṃ khaṇe sāmāvatiyā upaṭṭhāyikā khujjuttarā aṭṭha kahāpaṇe ādāya mālatthāya taṃ gehaṃ agamāsi. |
At that moment, Sāmāvatī's attendant, Khujjuttarā, taking eight kahāpaṇas, went to that house for garlands. |
mālākārajeṭṭhako taṃ disvā, “amma uttare, ajja tuyhaṃ pupphāni dātuṃ khaṇo natthi, ahaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisāmi. |
The chief of the garland-makers saw her and said, "Mother Uttarā, today there is no time to give you flowers. I am serving the community of monks with the Buddha at its head. |
tvampi parivesanāya sahāyikā hohi, evaṃ ito paresaṃ veyyāvaccakaraṇato muccissatī”ti āha. |
You also be a helper in the serving. Thus you will be freed from serving others." |
tato khujjuttarā attanā laddhaṃ bhojanaṃ bhuñjitvā buddhānaṃ bhattagge veyyāvaccaṃ akāsi. |
Then Khujjuttarā, having eaten the food she had received, performed service at the Buddha's meal. |
sā satthārā upanisinnakathāvasena kathitaṃ dhammaṃ sabbameva uggaṇhi. |
She learned all the Dhamma taught by the Teacher in the context of a close-up talk. |
anumodanaṃ pana sutvā sotāpattiphale patiṭṭhāsi. |
And having heard the blessing, she was established in the fruit of stream-entry. |
♦ sā aññesu divasesu cattārova kahāpaṇe datvā pupphāni gahetvā gacchati, tasmiṃ pana divase diṭṭhasaccabhāvena parasantake cittaṃ anuppādetvā sabbeva aṭṭha kahāpaṇe datvā pacchiṃ pūretvā pupphāni ādāya sāmāvatiyā santikaṃ agamāsi. |
♦ On other days, she would give only four kahāpaṇas and take flowers, but on that day, because of her state of having seen the truth, not producing a thought for another's property, she gave all eight kahāpaṇas, filled her basket, and taking the flowers, she went to Sāmāvatī. |
atha naṃ sā pucchi — “amma uttare, tvaṃ aññesu divasesu na bahūni pupphāni āharasi, ajja pana bahukāni, kiṃ no rājā uttaritaraṃ pasanno”ti? |
Then she asked her: "Mother Uttarā, on other days you do not bring many flowers, but today there are many. Is our king more pleased than usual?" |
sā musāvāde abhabbatāya atīte attanā kataṃ aniguhitvā sabbaṃ kathesi. |
She, because of her inability to lie, not hiding what she had done in the past, told everything. |
“atha kasmā ajja bahūni pupphāni āharasī”ti vuttā ca evamāha — “ahaṃ ajja dasabalassa dhammaṃ sutvā amataṃ sacchākāsiṃ, tasmā tumhe na vañcemī”ti. |
And when asked, "Then why did you bring many flowers today?" she said this: "Today I have heard the Ten-Powered One's Dhamma and have realized the deathless. Therefore I do not deceive you." |
taṃ sutvā, “amma uttare, tayā laddhaṃ amatadhammaṃ amhākampi dehī”ti sabbāva hatthaṃ pasārayiṃsu. |
Hearing that, they all stretched out their hands, saying, "Mother Uttarā, give us also the deathless Dhamma you have received." |
ayye, evaṃ dātuṃ na sakkā, ahaṃ pana satthārā kathitaniyāmena tumhākaṃ dhammaṃ desessāmi, tumhe attano hetumhi sati taṃ dhammaṃ labhissathāti. |
"Venerable ladies, it cannot be given thus. But I will teach you the Dhamma in the way taught by the Teacher. You, if you have your own cause, will obtain that Dhamma." |
tena hi, amma uttare, kathehīti. |
"Then, mother Uttarā, teach it." |
“evaṃ kathetuṃ na sakkā, mayhaṃ uccaṃ āsanaṃ paññāpetvā tumhe nīcāsanesu nisīdathā”ti āha. |
"It cannot be taught thus. Prepare a high seat for me, and you sit on low seats," she said. |
tā pañcasatāpi itthiyo khujjuttarāya uccāsanaṃ datvā sayaṃ nīcāsanāni gahetvā nisīdiṃsu. |
Those five hundred women gave a high seat to Khujjuttarā and, taking low seats themselves, they sat down. |
khujjuttarāpi sekkhapaṭisambhidāsu ṭhatvā tāsaṃ dhammaṃ desesi. |
Khujjuttarā also, standing in the analytical knowledges of a trainee, taught them the Dhamma. |
desanāpariyosāne sāmāvatiṃ jeṭṭhikaṃ katvā sabbāva sotāpattiphale patiṭṭhahiṃsu. |
At the end of the discourse, all of them, with Sāmāvatī as their chief, were established in the fruit of stream-entry. |
tato paṭṭhāya khujjuttaraṃ veyyāvaccakaraṇato apanetvā “tvaṃ satthu dhammakathaṃ sutvā āharitvā amhe sāvehī”ti āhaṃsu. |
From then on, they removed Khujjuttarā from her service duties and said, "You hear the Teacher's Dhamma talk, bring it, and make us hear it." |
khujjuttarāpi tato paṭṭhāya tathā akāsi. |
Khujjuttarā also, from then on, did so. |
♦ kasmā panesā dāsī hutvā nibbattāti? |
♦ But why was she born as a slave? |
sā kira kassapadasabalassa sāsane ekāya sāmaṇeriyā attano veyyāvaccaṃ kāresi. |
It is said that in the dispensation of the Ten-Powered Kassapa, she had a certain novice-nun perform her service. |
tena kammena pañca jātisatāni paresaṃ dāsīyeva hutvā nibbatti. |
By that deed, for five hundred births, she was born only as a slave to others. |
kasmā pana khujjā ahosīti? |
But why was she hunchbacked? |
anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī ekaṃ rājakulūpakaṃ paccekabuddhaṃ khujjadhātukaṃ disvā attanā sahavāsīnaṃ mātugāmānaṃ purato parihāsaṃ karontī khujjākārena vicari. |
It is said that when no Buddha had arisen, this one, living in the house of the king of Bārāṇasī, saw a certain solitary Buddha, a dependent of the royal family, who was of a hunchbacked nature, and in front of her fellow women, making a joke, she walked about in a hunchbacked manner. |
tasmā khujjā hutvā nibbatti. |
Therefore she was born as a hunchback. |
kiṃ pana katvā sā paññavantī jātāti? |
But having done what did she become wise? |
anuppanne buddhe ayaṃ bārāṇasirañño gehe vasantī aṭṭha paccekabuddhe rājagehato uṇhapāyāsassa pūrite patte gahetvā gacchante disvā “ettha ṭhapetvā gacchatha, bhante”ti aṭṭha suvaṇṇakaṭake omuñcitvā adāsi. |
When no Buddha had arisen, this one, living in the house of the king of Bārāṇasī, saw eight solitary Buddhas coming from the palace with their bowls filled with hot milk-rice and, saying, "Set it down here and go, venerable sirs," she took off eight golden bracelets and gave them. |
tassa kammassa nissandena paññavantī hutvā nibbatti. |
As a result of that deed, she was born wise. |
♦ atha kho tā sāmāvatiyā parivārā pañcasatā itthiyo paṭividdhasaccāpi samānā rañño assaddhabhāvena kālena kālaṃ satthu santikaṃ gantvā buddhadassanaṃ na labhanti. |
♦ Then those five hundred women, Sāmāvatī's retinue, though they had penetrated the truth, because of the king's lack of faith, could not from time to time go to the Teacher and see the Buddha. |
tasmā dasabale antaravīthiṃ paṭipanne vātapānesu nappahontesu attano attano gabbhesu chiddaṃ katvā tehi olokenti . |
Therefore, when the Ten-Powered One came down the street, when there were no windows, they would make a hole in their own chambers and look through them. |
athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhacchiddaṃ disvā “kimidan”ti pucchi. |
Then one day, Māgaṇḍiyā, coming out from the terrace of her palace and walking about, went to their dwelling place and, seeing the holes in the chambers, asked, "What is this?" |
tāhi tassā satthari baddhāghātataṃ ajānantīhi — “satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ passāma ceva pūjema cā”ti vutte “idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī”ti cintetvā gantvā raññā saddhiṃ rahogatakāle, “mahārāja, sāmāvatimissakānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressanti, sāmāvatī, saparivārā tumhesu sinehaṃ vā pemaṃ vā na karoti, samaṇaṃ pana gotamaṃ antaravīthiyā gacchantaṃ disvā vātapānesu appahontesu tāni khaṇḍitvāpi okāsaṃ katvā olokentī”ti āha. |
They, not knowing her hatred for the Teacher, said, "The Teacher has come to this city. We stand here and see the Teacher and also honor him." She thought, "Now I will know what is to be done to him. And these are his supporters; I will know what is to be done to them as well," and going and at a time when she was in seclusion with the king, she said, "Great king, Sāmāvatī's company has an outward aspiration. In a few days, they will kill you. Sāmāvatī and her retinue have no affection or love for you. But seeing the ascetic Gotama going down the street, when there are no windows, they break them, make an opening, and look." |
rājā “na tā evarūpaṃ karissantī”ti na saddahati. |
The king did not believe it, saying, "They would not do such a thing." |
puna vuttepi na saddahatiyeva. |
Even when told again, he still did not believe. |
atha naṃ tikkhattuṃ vuttepi assaddahantaṃ “sace me vacanaṃ na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upadhārehi, mahārājā”ti āha. |
Then, when she had spoken three times and he still did not believe, she said, "If you do not believe my word, go to their dwelling place and investigate, great king." |
rājā gantvā gabbhesu chiddaṃ disvā “idaṃ kin”ti pucchitvā tasmiṃ atthe ārocite tāsaṃ akkujjhitvā kiñci avatvā chiddāni pidahāpesi. |
The king went and, seeing the holes in the chambers and asking, "What is this?" and being told the matter, he was not angry with them and, without saying anything, had the holes filled up. |
rājā tato paṭṭhāya tāsaṃ pāsāde uddhacchiddakajālavātapānāni kāresi. |
The king, from then on, had windows with lattice-work above made in their palace. |
♦ sā tena kāraṇena rājānaṃ kopetuṃ asakkontī, “deva, etāsaṃ tumhesu pemaṃ atthi vā natthi vāti jānissāma, aṭṭha kukkuṭe pesetvā tumhākaṃ atthāya pacāpethā”ti āha. |
♦ She, being unable to anger the king by that reason, said, "O king, we will know whether these have love for you or not. Send eight chickens and have them cooked for your sake." |
rājā tassā vacanaṃ sutvā “ime pacitvā pesetū”ti sāmāvatiyā aṭṭha kukkuṭe pahiṇi. |
The king, hearing her words, sent eight chickens to Sāmāvatī, saying, "Cook these and send them." |
sotāpannā ariyasāvikā jīvamāne kukkuṭe kiṃ pacissati, alanti vatvā pana hatthenapi phusituṃ na icchi. |
A noble disciple who is a stream-enterer, what will she cook of living chickens? But she did not wish to touch them even with her hand, saying, "Enough." |
māgaṇḍiyā “hotu, mahārāja, eteyeva ca kukkuṭe samaṇassa gotamassa pacanatthāya pesehī”ti. |
Māgaṇḍiyā said, "Let it be, great king. And send these very chickens to be cooked for the ascetic Gotama." |
rājā tathā akāsi. |
The king did so. |
māgaṇḍiyā antarāmaggeyeva kukkuṭe mārāpetvā “ime kukkuṭe pacāpetvā samaṇassa gotamassa detū”ti pahiṇi. |
Māgaṇḍiyā had the chickens killed on the way and sent them, saying, "Have these chickens cooked and give them to the ascetic Gotama." |
sā tesaṃ matabhāvena dasabalañca uddissa pahitabhāvena pacitvā dasabalassa pesesi. |
She, because they were dead and because they were sent for the sake of the Ten-Powered One, cooked them and sent them to the Ten-Powered One. |
māgaṇḍiyā “passa, mahārājā”ti vatvā ettakenapi rājānaṃ kopetuṃ nāsakkhi. |
Māgaṇḍiyā, saying, "See, great king," was not able to anger the king even by this much. |
♦ ayaṃ pana udeno tāsu ekekissā vasanaṭṭhāne satta satta divasāni vasi. |
♦ This Udena would live in the dwelling place of each of them for seven days at a time. |
athāyaṃ māgaṇḍiyā ekaṃ kaṇhasappapotakaṃ veḷupabbe pakkhipāpetvā attano vasanaṭṭhāne ṭhapesi. |
Then this Māgaṇḍiyā had a young black snake put in a bamboo tube and kept it in her own dwelling place. |
rañño ca yattha katthaci gacchantassa hatthikantavīṇaṃ ādāyayeva gamanaṃ āciṇṇaṃ, māgaṇḍiyā rañño attano santikaṃ āgamanakāle taṃ sappapotakaṃ antovīṇāya pakkhipitvā chiddaṃ pidahāpesi. |
And it was the king's custom to go wherever, taking his ivory-inlaid lute. Māgaṇḍiyā, when the king was coming to her, put that young snake inside the lute and had the hole closed. |
atha naṃ sāmāvatiyā santikaṃ gamanakāle, “mahārāja, sāmāvatī nāma samaṇassa gotamassa pakkhā, tumhe na gaṇeti. |
Then, when he was going to Sāmāvatī, she said, "Great king, Sāmāvatī is on the side of the ascetic Gotama; she does not count you. |
yaṃ kiñci katvā tumhākaṃ dosameva cinteti, appamattā hothā”ti āha. |
She is always thinking of some harm to you. Be careful." |
rājā sāmāvatiyā vasanaṭṭhāne sattāhaṃ vītināmetvā puna sattāhe māgaṇḍiyāya nivesanaṃ agamāsi. |
The king, having spent seven days at Sāmāvatī's dwelling, on the next seventh day, went to Māgaṇḍiyā's residence. |
sā tasmiṃ āgacchanteyeva “kacci te, mahārāja, sāmāvatī otāraṃ na gavesatī”ti kathentī viya rañño hatthato vīṇaṃ gahetvā cāletvā “kiṃ nu kho, mahārāja, ettha abbhantare vicaratī”ti vatvā sappassa nikkhamanokāsaṃ katvā “abbhumme anto sappo”ti vīṇaṃ chaḍḍetvā palāyi. |
She, as he was coming, as if saying, "I hope, great king, Sāmāvatī is not seeking an opportunity against you," took the lute from the king's hand, shook it, and saying, "What is this moving inside, great king?" she made an opening for the snake to come out and, saying, "There is a snake inside!" she threw the lute and fled. |
tasmiṃ kāle rājā padittaṃ veṇuvanaṃ viya pakkhittaloṇaṃ uddhanaṃ viya ca dosena taṭataṭāyanto “vegena saparivāraṃ sāmāvatiṃ pakkosathā”ti āha. |
At that time, the king, like a burning bamboo forest, like a stove on which salt has been thrown, blazing with anger, said, "Quickly summon Sāmāvatī with her retinue." |
rājapurisā gantvā pakkosiṃsu. |
The royal men went and summoned them. |
♦ sā rañño kuddhabhāvaṃ ñatvā sesamātugāmānaṃ saññamadāsi. |
♦ She, knowing the king's state of anger, gave a sign to the other women. |
“rājā tumhe ghātetukāmo pakkosati, ajja divasaṃ odissakena mettāpharaṇena rājānaṃ pharathā”ti āha. |
"The king, wishing to kill you, is summoning you. Today, pervade the king with specific loving-kindness," she said. |
rājā tā itthiyo pakkosāpetvā sabbāva paṭipāṭiyā ṭhapetvā mahādhanuṃ ādāya visapītakaṇḍaṃ sannayhitvā dhanuṃ pūretvā aṭṭhāsi. |
The king had those women summoned, had them all stand in a line, took his great bow, fitted a poisoned arrow, drew the bow, and stood. |
tasmiṃ khaṇe sabbāva tā sāmāvatippamukhā itthiyo odhiso mettaṃ phariṃsu. |
At that moment, all those women, with Sāmāvatī at their head, pervaded him with specific loving-kindness. |
rājā kaṇḍaṃ neva khipituṃ na apanetuṃ sakkoti, gattehi sedā muccanti, sarīraṃ vedhati, mukhato kheḷo patati, gahetabbagahaṇaṃ na passati. |
The king could neither shoot the arrow nor withdraw it. Sweat poured from his limbs, his body trembled, saliva fell from his mouth, and he could not see what to grasp. |
atha naṃ sāmāvatī “kiṃ, mahārāja, kilamasī”ti āha. |
Then Sāmāvatī said, "What, great king, are you weary?" |
āma, devi, kilamāmi, avassayo me hohīti. |
"Yes, queen, I am weary. Be my refuge." |
sādhu, mahārāja, kaṇḍaṃ mahāpathavimukhaṃ karohīti. |
"Good, great king. Point the arrow towards the great earth." |
rājā tathā akāsi. |
The king did so. |
sā “rañño hatthato kaṇḍaṃ muccatū”ti adhiṭṭhāsi. |
She resolved, "Let the arrow be released from the king's hand." |
tasmiṃ khaṇe kaṇḍaṃ mucci. |
At that moment, the arrow was released. |
rājā taṃkhaṇaṃyeva udake nimujjitvā āgamma allakeso allavattho sāmāvatiyā pādesu patitvā “khama, devi, mayhaṃ, bhedakānaṃ me vacanena anupadhāretvā etaṃ katan”ti āha. |
The king, at that very moment, dived into the water, came out with wet hair and wet clothes, fell at Sāmāvatī's feet, and said, "Forgive me, queen. This was done by me without consideration, on the word of those who cause division." |
khamāmi, devāti. |
"I forgive you, O king." |
“sādhu, devi, evaṃ tayā mayhaṃ khamitaṃ nāma hoti. |
"Good, queen. Thus it is called that you have forgiven me. |
ito paṭṭhāya tumhākaṃ yathāruciyā dasabalassa dānaṃ detha, pacchābhattaṃ vihāraṃ gantvā dhammakathaṃ suṇātha, ajja vo paṭṭhāya parihāraṃ dammīti. |
From today on, give a donation to the Ten-Powered One according to your liking. After the meal, go to the monastery and listen to the Dhamma talk. Today I give you leave." |
tena hi, deva, ajja paṭṭhāya ekaṃ bhikkhuṃ yācitvā ānetha, yo no dhammaṃ vācessatīti. |
"Then, O king, from today on, ask for a monk and bring him, who will teach us the Dhamma." |
rājā satthu santikaṃ gantvā yācanto ānandattheraṃ labhi. |
The king went to the Teacher and, asking, he received the Elder Ānanda. |
tato paṭṭhāya tā pañcasatā itthiyo theraṃ pakkosāpetvā sakkārasammānaṃ katvā katabhattakiccassa therassa santike dhammaṃ pariyāpuṇanti. |
From then on, those five hundred women would have the elder summoned, pay him honor and respect, and after the elder had had his meal, they would learn the Dhamma from him. |
♦ tā ekadivasaṃ therassa anumodanāya pasannā therassa pañca uttarāsaṅgasatāni adaṃsu. |
♦ One day, they, being pleased with the elder's blessing, gave the elder five hundred upper robes. |
thero kira pubbe tunnavāyakāle ekassa paccekabuddhassa ekāya sūciyā saddhiṃ hatthatalamattaṃ coḷakhaṇḍaṃ adāsi. |
It is said that the elder, in the past, in a tailor's existence, had given a piece of cloth the size of a palm with a single needle to a certain solitary Buddha. |
so sūciyā phalena imasmiṃ attabhāve mahāpañño ahosi, coḷakhaṇḍassa phalena imināva niyāmena pañcasatakkhattuṃ dussāni paṭilabhi. |
As the fruit of the needle, in this existence he was of great wisdom. As the fruit of the piece of cloth, in this same way, he received cloths five hundred times. |
♦ tato māgaṇḍiyā aññaṃ kātabbaṃ apassantī “uyyānaṃ gacchāma, mahārājā”ti āha. |
♦ Then Māgaṇḍiyā, not seeing anything else to be done, said, "Let us go to the park, great king." |
sādhu, devīti. |
"Good, queen." |
sā rañño sampaṭicchitabhāvaṃ ñatvā cūḷapitaraṃ pakkosāpetvā āha — “amhākaṃ uyyānaṃ gatakāle sāmāvatiyā vasanaṭṭhānaṃ gantvā sāmāvatiṃ saparivāraṃ antokaritvā ‘rañño āṇā’ti vatvā dvāraṃ pidahitvā palālena paliveṭhetvā gehe aggiṃ dethā”ti. |
She, knowing that the king had consented, had her younger paternal uncle summoned and said: "When we have gone to the park, go to Sāmāvatī's dwelling place, and having put Sāmāvatī with her retinue inside, saying, 'It is the king's command,' close the door, surround it with straw, and set fire to the house." |
māgaṇḍiyo tassā vacanaṃ sutvā tathā akāsi. |
Māgaṇḍiya, hearing her word, did so. |
tasmiṃ divase sabbāpi tā itthiyo pubbe katassa upapīḷakakammassānubhāvena samāpattiṃ appetuṃ nāsakkhiṃsu, ekappahāreneva bhusamuṭṭhi viya jhāyiṃsu. |
On that day, all those women, by the power of the oppressive kamma done in the past, were not able to apply their minds to the attainment. Like a handful of chaff, they were all burned at once. |
tāsaṃ ārakkhapurisā rañño santikaṃ gantvā, “deva, idaṃ nāma kariṃsū”ti ācikkhiṃsu. |
Their guards went to the king and reported, "O king, they have done this." |
♦ rājā “kena katan”ti pariyesanto māgaṇḍiyāya kāritabhāvaṃ ñatvā taṃ pakkosāpetvā “bhadde, bhaddakaṃ tayā kammaṃ kataṃ mayā kātabbaṃ karontiyā, “uṭṭhāya samuṭṭhāya mayhaṃ vadhāya parisakkamānā ghātitā, pasannosmi, tuyhaṃ sampattiṃ dassāmīti tava ñātake pakkosāpehī”ti āha. |
♦ The king, searching "By whom was it done?", learned that it was done by Māgaṇḍiyā, and having summoned her, he said, "Good lady, a good deed has been done by you, doing what should have been done by me. Those who were rising up and striving to kill me have been slain. I am pleased. I will give you a fortune. Summon your relatives," he said. |
sā rañño kathaṃ sutvā aññātakepi ñātake katvā pakkosāpesi. |
She, having heard the king's words, made even non-relatives into relatives and had them summoned. |
rājā sabbesaṃ sannipatitabhāvaṃ ñatvā rājaṅgaṇe galappamāṇesu āvāṭesu nikhanitvā upari ṭhitāni sīsāni bhindāpento mahantehi ayanaṅgalehi kasāpesi. |
The king, knowing that all had gathered, had them buried in pits the size of their necks in the royal courtyard, and while having their heads that were above ground smashed, he had them plowed with great iron plows. |
māgaṇḍiyampi khaṇḍākhaṇḍikaṃ chindāpetvā pūvapacanakaṭāhe pacāpesi. |
He also had Māgaṇḍiyā cut into pieces and cooked in a cake-baking pan. |
♦ kiṃ pana sāmāvatiyā saparivārāya agginā jhāpanakammanti? |
♦ What then was the karma of Sāmāvatī and her retinue being burned by fire? |
sā kira anuppanne buddhe teheva pañcahi mātugāmasatehi saddhiṃ gaṅgāyaṃ kīḷitvā bahititthe ṭhitā sīte jāte avidūraṭṭhāne paccekabuddhassa paṇṇasālaṃ disvā anto asodhetvāva bahi aggiṃ datvā visibbesuṃ. |
It is said that when no Buddha had arisen, she, along with those same five hundred women, after playing in the Ganges and standing on the outer bank, when it became cold, saw the leaf hut of a Paccekabuddha in a place not far away, and without cleaning it inside, they set fire to the outside and warmed themselves. |
antopaṇṇasālāya paccekabuddho nirodhasamāpattiṃ samāpajjitvā nisinno. |
Inside the leaf hut, a Paccekabuddha was seated, having attained the attainment of cessation. |
tā jālāsu pacchinnāsu paccekabuddhaṃ disvā “kiṃ amhehi kataṃ, ayaṃ paccekabuddho rañño kulūpako, imaṃ disvā rājā amhākaṃ kujjhissati, idāni naṃ sujjhāpitaṃ kātuṃ vaṭṭatī”ti aññānipi dārūni pakkhipitvā aggiṃ adaṃsu. |
When the flames died down, they saw the Paccekabuddha and thought, "What have we done? This Paccekabuddha is a dependant of the king's family. Seeing this, the king will be angry with us. Now it is proper to have him thoroughly burned." And throwing on other pieces of wood, they set them on fire. |
puna jālāya pacchinnāya paccekabuddho samāpattito vuṭṭhāya tāsaṃ passantīnaṃyeva cīvarāni papphoṭetvā vehāsaṃ uppatitvā gato. |
When the flame died down again, the Paccekabuddha arose from his attainment, and while they were watching, he shook his robes, rose up into the sky, and departed. |
tena kammena niraye paccitvā pakkāvasesena imaṃ byasanaṃ pāpuṇiṃsu. |
By that karma, after being cooked in hell, with the remaining result, they met with this disaster. |
catuparisamajjhe pana kathā udapādi — “bahussutā vata khujjuttarā, mātugāmāttabhāve ṭhatvā pañcannaṃ mātugāmasatānaṃ dhammaṃ kathetvā sotāpattiphale patiṭṭhāpesi. |
But in the midst of the fourfold assembly, a talk arose — "Truly, Khujjuttarā is very learned; while being a woman, she taught the Dhamma to five hundred women and established them in the fruit of stream-entry. |
sāmāvatīpi raññā attano appitaṃ kaṇḍaṃ mettāpharaṇena pharitvā paṭibāhī”ti tassāpi mahājano guṇaṃ kathesi. |
And Sāmāvatī, when the king aimed an arrow at her, repelled it by pervading it with loving-kindness," and the great crowd spoke of her virtue. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story arose. |
atha satthā aparabhāge jetavane nisinno tadeva kāraṇaṃ aṭṭhuppattiṃ katvā khujjuttaraṃ bahussutānaṃ, sāmāvatiṃ mettāvihārīnaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, on a later occasion while sitting in Jetavana, making that very reason the origin of the story, placed Khujjuttarā in the chief position among the very learned, and Sāmāvatī among those who dwell in loving-kindness. |
♦ uttarānandamātāvatthu |
♦ The Story of Uttarā, Nandamātā |
♦ 262. pañcame jhāyīnanti jhānābhiratānaṃ upāsikānaṃ, uttarā nandamātā, aggāti dasseti. |
♦ 262. In the fifth, among the laywomen who are meditators, delighting in jhāna, Uttarā, Nandamātā, is the chief, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that in the time of the Buddha Padumuttara, she was born in a family home in Haṃsavatī. Hearing the Teacher's Dhamma discourse, and seeing the Teacher place a certain laywoman in the chief position among those who delight in jhāna, she performed a meritorious act and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare sumanaseṭṭhiṃ nissāya vasantassa puṇṇasīhassa nāma bhariyāya kucchismiṃ paṭisandhiṃ gaṇhi, uttarātissā nāmaṃ akaṃsu. |
She, after wandering for a hundred thousand aeons among gods and humans, in this Buddha era, in the city of Rājagaha, took conception in the womb of the wife of a man named Puṇṇasīha, who lived in dependence on the merchant Sumana. They gave her the name Uttarā. |
♦ athekasmiṃ nakkhattamahadivase rājagahaseṭṭhi puṇṇaṃ pakkosāpetvā āha — “tāta puṇṇa, nakkhattaṃ vā uposatho vā duggatassa kiṃ karissati, evaṃ santepi vadehi ‘kiṃ nakkhattaparibbayaṃ gahetvā nakkhattaṃ kīḷissasi, balavagoṇe ca phālañca naṅgalañca gahetvā kasissasī’”ti. |
♦ Then on a certain festival day, the merchant of Rājagaha had Puṇṇa summoned and said, "My dear Puṇṇa, what will a festival or an observance day do for a poor person? Even so, say, 'Will you take the festival expenses and enjoy the festival, or will you take strong oxen, a plowshare, and a plow and go plowing?'" |
“mama bhariyāya saddhiṃ mantetvā jānissāmi, ayyā”ti taṃ kathaṃ bhariyāya ārocesi. |
"I will find out after consulting with my wife, sir," he said, and he related that conversation to his wife. |
“seṭṭhi nāma ayyo issaro, tassa tayā saddhiṃ kathentassa kathā sobhati, tvaṃ pana attano kasikammaṃ mā vissajjesī”ti āha. |
"The merchant, sir, is a powerful man. It is fine for him to speak with you, but you should not neglect your farm work," she said. |
so tassā vacanaṃ sutvā kasibhaṇḍaṃ ādāya kasituṃ gato. |
He, hearing her words, took his farming equipment and went to plow. |
♦ taṃdivasañca sāriputtatthero nirodhasamāpattito vuṭṭhāya “kassa ajja mayā saṅgahaṃ kātuṃ vaṭṭatī”ti āvajjento imassa puṇṇassa upanissayaṃ disvā bhikkhācāravelāya pattacīvaramādāya puṇṇassa kasanaṭṭhānaṃ gacchanto avidūre attānaṃ dassesi. |
♦ On that day, the Elder Sāriputta, having risen from the attainment of cessation, considering, "Whom should I help today?", saw the supporting condition of this Puṇṇa, and at the time for the alms-round, taking his bowl and robe, he went to Puṇṇa's plowing place and showed himself not far away. |
puṇṇo theraṃ disvā kasiṃ ṭhapetvā therassa santikaṃ gantvā pañcapatiṭṭhitena vandi. |
Puṇṇa, seeing the Elder, stopped his plowing, went to the Elder's presence, and bowed with the fivefold prostration. |
thero taṃ oloketvā udakasabhāgaṃ pucchi. |
The Elder, looking at him, asked for something suitable for water. |
tassa etadahosi — “ayyo mukhaṃ dhovitukāmo bhavissatī”ti. |
It occurred to him, "The Elder must wish to wash his face." |
tato vegena gantvā dantakaṭṭhaṃ āharitvā kappiyaṃ katvā therassa adāsi. |
Then, going quickly, he brought a tooth-stick, made it permissible, and gave it to the Elder. |
there dantakaṭṭhaṃ khādante pattena saddhiṃ dhammakaraṇaṃ nīharitvā udakassa pūretvā āhari. |
While the Elder was chewing the tooth-stick, he brought out the water-strainer along with the bowl, filled it with water, and brought it. |
thero mukhaṃ dhovitvā bhikkhācāramaggaṃ paṭipajji. |
The Elder, having washed his face, set out on the alms-round path. |
puṇṇo cintesi — “thero aññesu divasesu imaṃ maggaṃ na paṭipajjati, ajja pana mayhaṃ saṅgahatthāya paṭipanno bhavissati. |
Puṇṇa thought, "On other days, the Elder does not take this path. Today, however, he must have taken it to help me. |
aho vata me bhariyā mamatthāya āharaṇakaṃ āhāraṃ therassa patte patiṭṭhapeyyā”ti. |
Oh, if only my wife would place the food she brings for me into the Elder's bowl." |
♦ athassa bhariyā “ajja nakkhattadivaso”ti pātova attano labhanakaniyāmena khādanīyabhojanīyaṃ saṃvidhāya gahetvā sāmikassa kasanaṭṭhānaṃ āgacchantī antarāmagge theraṃ disvā cintesi — “aññesu divasesu mayhaṃ theraṃ disvā deyyadhammo na hoti, deyyadhamme santepi mama ayyaṃ na passāmi, ajja pana dvinnampi sammukhībhāvo jāto. |
♦ Then his wife, thinking, "Today is a festival day," prepared food and drink according to her regular allowance early in the morning, and taking it, while coming to her husband's plowing place, she saw the Elder on the way and thought, "On other days when I see the Elder, I have no gift to give. Even when I have a gift, I do not see my master. But today, the meeting of both has occurred. |
mama sāmikassa puna sampādetvā āharissāmi, imaṃ tāva āhāraṃ therassa dassāmī”ti tīhi cetanāhi sampayuttaṃ katvā taṃ bhojanaṃ sāriputtattherassa patte patiṭṭhapetvā “evaṃvidhā duggatajīvitā muccāmī”ti āha. |
I will prepare again and bring it for my husband. For now, I will give this food to the Elder." Having made it endowed with three intentions, she placed that food in the bowl of the Elder Sāriputta and said, "May I be freed from such a poor life." |
theropi “tava ajjhāsayo pūratū”ti tassānumodanaṃ katvā tato nivattitvā vihāraṃ agamāsi. |
The Elder also said, "May your aspiration be fulfilled," and having given his thanks to her, he turned back from there and went to the monastery. |
♦ sāpi puna attano gehaṃ gantvā sāmikassa āhāraṃ sampādetvā ādāya kasanaṭṭhānaṃ gantvā sāmikassa kujjhanabhāvato bhītā “sāmi, ajja ekadivasaṃ tava manaṃ sandhārehī”ti āha. |
♦ She too, going back to her house, prepared food for her husband, and taking it, went to the plowing place. Fearing that her husband might get angry, she said, "Master, for one day today, please compose your mind." |
kiṃ kāraṇāti? |
"For what reason?" |
ahaṃ ajja tāva āhāraṃ āharantī antarāmagge theraṃ disvā tava bhāgabhattaṃ therassa patte patiṭṭhapetvā puna gehaṃ gantvā āhāraṃ pacitvā ādāya āgatāmhīti. |
"Today, while bringing your food, I saw the Elder on the way, and placing your share of the meal in the Elder's bowl, I went back home, cooked food, and have come with it." |
manāpaṃ te, bhadde, kataṃ, mayāpi pātova therassa dantakaṭṭhañca mukhodakañca dinnaṃ. |
"You have done well, good lady. I also gave the Elder a tooth-stick and water for washing his face early in the morning. |
ajja amhākaṃ suppabhātaṃ, sabbampi therassa amhākaṃ santakameva jātanti dvinnampi janānaṃ ekasadisameva cittaṃ ahosi. |
Today is a good morning for us. Everything we have has become the Elder's," and the minds of both people were exactly the same. |
atha puṇṇo āhārakiccaṃ katvā bhariyāya ūrumhi sīsaṃ katvā muhuttaṃ nipajji. |
Then Puṇṇa, having finished his meal, placed his head on his wife's lap and lay down for a moment. |
athassa niddā okkami. |
Then sleep overcame him. |
so thokaṃ niddāyitvā pabuddho kasitaṭṭhānaṃ olokesi, olokitolokitaṭṭhānaṃ mahākosātakipupphehi samparikiṇṇaṃ viya ahosi. |
He slept for a little while and, upon waking, looked at the plowed area. The place he looked at appeared as if it were strewn with great luffa flowers. |
so bhariyaṃ āha — “bhadde, kinnāmetaṃ ajja idaṃ kasitaṭṭhānaṃ suvaṇṇavaṇṇaṃ hutvā khāyatī”ti. |
He said to his wife, "Good lady, what is this today? This plowed area appears to be the color of gold." |
ayya, ajja te sakaladivasaṃ kilantatāya akkhīni maññe bhamantīti. |
"Master, today, due to your being tired the whole day, I think your eyes are spinning." |
bhadde, mayhaṃ assaddahantī sayaṃ olokehīti. |
"Good lady, if you don't believe me, look for yourself." |
tasmiṃ kāle sā oloketvā sabhāvaṃ ayya, kathesi, evametaṃ bhavissatīti. |
At that time, she looked and said, "Master, you have spoken the truth. This is how it will be." |
♦ puṇṇo uṭṭhāya ekaṃ kaṭṭhiṃ gahetvā naṅgalasīse pahari, guḷapiṇḍo viya naṅgalasīse allīyitvā aṭṭhāsi. |
♦ Puṇṇa got up, took a clod of earth, and struck the plowshare with it; like a lump of molasses, it stuck to the plowshare and remained. |
so bhariyaṃ pakkositvā āha — “bhadde, aññesaṃ vapitabījaṃ nāma tīhi vā catūhi vā māsehi phalaṃ deti, amhākaṃ pana ayyassa sāriputtattherassa antare ropitena saddhābījena ajjeva avassaṃ phalaṃ dinnaṃ. |
He called his wife and said, "Good lady, the seeds sown by others bear fruit in three or four months, but the seed of faith we planted in the Elder Sāriputta has certainly borne fruit today. |
imasmiṃ karīsamatte padese āmalakamattopi paṃsupiṇḍo asuvaṇṇo nāma natthī”ti. |
In this patch of land of one karīsa, there is not even a clod of earth the size of an amlaka fruit that is not gold." |
idāni kiṃ karissāma, ayyāti? |
"Now what shall we do, sir?" |
“bhadde, imaṃ ettakaṃ suvaṇṇaṃ thenetvā khādituṃ nāma na sakkā”ti bhariyaṃ tasmiṃ ṭhāne ṭhapetvā bhattassa pūretvā ābhataṃ pātiṃ suvaṇṇassa pūretvā gantvā rañño ārocāpesi — “eko manusso suvaṇṇapātiṃ gahetvā ṭhito”ti. |
"Good lady, it is not possible to steal and consume so much gold," he said. Placing his wife in that spot, he filled the bowl he had brought full of food with gold, went, and had it announced to the king, "A certain man is standing with a bowl of gold." |
rājā taṃ pakkosāpetvā “kahaṃ te, tāta, laddhan”ti pucchi. |
The king had him summoned and asked, "Where did you get it, my good man?" |
“deva, mayhaṃ ekaṃ kasitaṭṭhānaṃ sabbaṃ suvaṇṇameva jātaṃ, pahiṇitvā āharāpethā”ti āha. |
"Your Majesty, a plowing field of mine has all turned into gold. Send for it and have it brought," he said. |
tvaṃ kinnāmosīti? |
"What is your name?" |
puṇṇo nāma ahaṃ, devāti. |
"I am called Puṇṇa, Your Majesty." |
gacchatha, bhaṇe, sakaṭāni yojetvā puṇṇassa kasitaṭṭhānato suvaṇṇamāharathāti. |
"Go, sirs, yoke the carts and bring the gold from Puṇṇa's plowing field." |
♦ sakaṭehi saddhiṃ gatarājapurisā “rañño puññan”ti vatvā suvaṇṇapiṇḍe gaṇhanti, gahitagahitampi kasitaleḍḍuyeva hoti. |
♦ The king's men who went with the carts, saying "It is the king's merit," took the lumps of gold, but everything they took became clods of plowed earth. |
te gantvā rañño ārocesuṃ. |
They went and reported it to the king. |
tena hi bhaṇe gantvā “puṇṇassa puññan”ti vatvā gaṇhathāti. |
"In that case, sirs, go and, saying 'It is Puṇṇa's merit,' take it." |
gahitagahitaṃ suvaṇṇameva hoti. |
Everything they took became gold. |
te sabbampi taṃ suvaṇṇaṃ āharitvā rājaṅgaṇe rāsiṃ akaṃsu. |
They brought all that gold and made a pile in the royal courtyard. |
rāsi ubbedhena tālappamāṇo ahosi. |
The pile was as high as a palmyra tree. |
rājā vāṇije pakkosāpetvā “kassa gehe ettakaṃ suvaṇṇaṃ atthī”ti pucchi. |
The king had the merchants summoned and asked, "In whose house is there this much gold?" |
natthi, deva, kassacīti. |
"There is none, Your Majesty, in anyone's." |
ettakassa pana dhanassa sāmino kiṃ kātuṃ vaṭṭatīti? |
"What should be done for the owner of so much wealth?" |
dhanaseṭṭhiṃ nāma naṃ kātuṃ vaṭṭati, devāti? |
"He should be made the Treasurer, Your Majesty." |
tena hi puṇṇaṃ imasmiṃ nagare dhanaseṭṭhiṃ nāma karothāti sabbaṃ taṃ suvaṇṇaṃ tasseva datvā taṃdivasaṃyevassa seṭṭhiṭṭhānaṃ adāsi. |
"Then make Puṇṇa the Treasurer in this city," he said, and giving him all that gold, on that very day he gave him the position of Treasurer. |
so seṭṭhi maṅgalaṃ karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. |
That merchant, celebrating the good fortune, gave a great offering to the community of monks with the Buddha at its head for seven days. |
sattame divase dasabalassa bhattānumodanāya puṇṇaseṭṭhipi bhariyāpi dhītāpi sabbe sotāpattiphale patiṭṭhahiṃsu. |
On the seventh day, after the Ten-Powered One's blessing of the meal, the merchant Puṇṇa, his wife, and his daughter all became established in the fruit of stream-entry. |
♦ aparabhāge rājagahaseṭṭhi “puṇṇaseṭṭhino vayappattā dārikā atthī”ti sutvā attano puttassa kāraṇā tassa gehaṃ pesesi. |
♦ On a later occasion, the merchant of Rājagaha, hearing that "the merchant Puṇṇa has a daughter of marriageable age," sent a proposal to his house for his own son. |
so tassa sāsanaṃ sutvā “nāhaṃ dhītaraṃ dassāmī”ti paṭisāsanaṃ pesesi. |
He, hearing his message, sent a counter-message, "I will not give my daughter." |
sumanaseṭṭhipi puna pesesi — “tvaṃ mama gehaṃ nissāya vasitvā idāni ekappahāreneva issaro hutvā mayhaṃ dārikaṃ na desī”ti. |
The merchant Sumana sent another message, "Having lived depending on my house, now that you have become rich in one fell swoop, you do not give me your daughter." |
tato puṇṇaseṭṭhi āha — “imaṃ tāva tumhākaṃ seṭṭhi sabhāvameva kathesi, puriso nāma sabbakāle evaṃvidhoyevāti na sallakkhetabbo. |
Then the merchant Puṇṇa said, "This, for now, you have spoken in a manner befitting a merchant. A man should not be judged as being of such a kind at all times. |
ahañhi idāni tādise purise dāse katvā gahetuṃ sakkomi, tuyhaṃ pana jātiṃ vā gottaṃ vā na kopemi. |
Now I am able to take such men and make them my slaves, but I do not disparage your birth or clan. |
apica kho mama dhītā sotāpannā ariyasāvikā devasikaṃ kahāpaṇagghanakehi pupphehi pūjaṃ karoti, tamahaṃ tumhādisassa micchādiṭṭhikassa gehaṃ na pesessāmī”ti. |
Moreover, my daughter is a stream-enterer, a noble disciple, who makes offerings with flowers worth a thousand kahāpaṇas daily. I will not send her to the house of a person with wrong views like you." |
evaṃ puṇṇaseṭṭhissa paṭibāhakabhāvaṃ ñatvā rājagahaseṭṭhi puna sāsanaṃ pesesi — “porāṇakaṃ vissāsaṃ mā bhindatu, ahaṃ mayhaṃ suṇisāya devasikaṃ dvinnaṃ kahāpaṇānaṃ andhanakāni pupphāni sajjāpessāmī”ti. |
Thus, knowing the merchant Puṇṇa's refusal, the merchant of Rājagaha sent another message, "Do not break our old trust. I will have flowers for burning incense worth two kahāpaṇas prepared daily for my daughter-in-law." |
so “sādhū”ti sampaṭicchitvā dhītaraṃ tassa gharaṃ pesesi. |
He, saying "Good," consented and sent his daughter to his house. |
♦ athekadivasaṃ sā puṇṇaseṭṭhino dhītā uttarā attano sāmikaṃ evamāha — “ahaṃ attano kulagehe māsassa aṭṭha divasāni nibaddhaṃ uposathakammaṃ karomi, idānipi tumhesu sampaṭicchantesu uposathaṅgāni adhiṭṭhaheyyan”ti. |
♦ Then one day, Puṇṇa's daughter, Uttarā, said this to her husband, "In my own family home, I observe the Uposatha ceremony regularly for eight days a month. Now too, if you consent, I would undertake the Uposatha precepts." |
so “na sakkā”ti taṃ na sampaṭicchi. |
He, saying "It is not possible," did not consent. |
sā taṃ saññāpetuṃ asakkontī tuṇhī ahosi. |
She, unable to persuade him, remained silent. |
puna antovasse “uposathikā bhavissāmī”ti tadāpi okāsaṃ kārentī neva alattha. |
Again, during the rains retreat, she said, "I will observe the Uposatha," but at that time too, seeking an opportunity, she did not get it. |
sā antovasse aḍḍhatiyesu māsesu atikkantesu aḍḍhamāse avasiṭṭhe mātāpitūnaṃ sāsanaṃ pesesi — “ahaṃ tumhehi cārake pakkhittā ettake addhāne ekadivasampi uposathaṅgāni adhiṭṭhātuṃ na labhāmi, pañcadasa me kahāpaṇasahassāni pesethā”ti. |
She, after two and a half months of the rains retreat had passed, with half a month remaining, sent a message to her parents, "Having been placed in a prison by you, in all this time I have not been able to undertake the Uposatha precepts even for a single day. Send me fifteen thousand kahāpaṇas." |
te dhītu sāsanaṃ sutvā “kiṃkāraṇā”ti apucchitvāva pahiṇiṃsu. |
They, hearing their daughter's message, sent it without asking, "For what reason?" |
uttarā te kahāpaṇe gaṇhitvā tasmiṃ nagare sirimā nāma gaṇikā atthi, taṃ pakkosāpetvā “amma sirime, ahaṃ imaṃ aḍḍhamāsaṃ uposathaṅgāni adhiṭṭhahissāmi, tvaṃ imāni pañcadasa kahāpaṇasahassāni gahetvā imaṃ aḍḍhamāsaṃ seṭṭhiputtaṃ paricarāhī”ti. |
Uttarā, taking those kahāpaṇas, there was a courtesan in that city named Sirimā. Having her summoned, she said, "Friend Sirimā, for this half-month I will undertake the Uposatha precepts. You, taking these fifteen thousand kahāpaṇas, serve the merchant's son for this half-month." |
sā “sādhu, ayye”ti sampaṭicchi. |
She replied, "Very well, lady." |
tato paṭṭhāya seṭṭhiputto “ahaṃ sirimāya saddhiṃ modissāmī”ti uttarāya aḍḍhamāsaṃ uposathakammaṃ sampaṭicchi. |
From then on, the merchant's son, thinking "I will enjoy myself with Sirimā," consented to Uttarā's Uposatha practice for half a month. |
♦ sā tena sampaṭicchitabhāvaṃ ñatvā divase divase pātova dāsigaṇaparivutā satthu sahatthā khādanīyabhojanīyaṃ saṃvidahitvā satthari bhattakiccaṃ katvā vihāraṃ gate uposathaṅgāni adhiṭṭhāya pāsādavaraṃ āruyha attano sīlāni āvajjamānā nisīdati. |
♦ She, knowing that he had consented, every day early in the morning, surrounded by a group of female servants, having prepared food and drink with her own hands for the Teacher, and after the Teacher had finished his meal and gone to the monastery, undertaking the Uposatha precepts, she ascends to the upper palace and sits contemplating her own virtue. |
evaṃ aḍḍhamāsaṃ vītināmetvā uposathaṃ vissajjanadivase pātova yāgukhajjakādīni saṃvidahantī vicarati. |
Having spent half a month in this way, on the day of breaking the Uposatha, she is moving about early in the morning preparing porridge, cakes, and so on. |
tasmiṃ samaye seṭṭhiputto sirimāya saddhiṃ uparipāsādavaragato jālavātapānaṃ vivaritvā antaravatthuṃ olokento aṭṭhāsi. |
At that time, the merchant's son, together with Sirimā, having gone to the upper palace, opened a latticed window and stood looking at the inner courtyard. |
uttarā, vātapānacchiddena uddhaṃ olokesi. |
Uttarā looked up through the opening of the window. |
seṭṭhiputto uttaraṃ oloketvā “nerayikajātikā vatāyaṃ evaṃvidhaṃ nāma sampattiṃ pahāya ukkhalikamasimakkhitā hutvā nikkāraṇā dāsīnaṃ antare vicaratī”ti sitaṃ akāsi. |
The merchant's son, looking at Uttarā, laughed, thinking, "This hell-born creature, having abandoned such fortune, has become smeared with soot from a pot and for no reason wanders among the female servants." |
uttarā, tassa pamādabhāvaṃ ñatvā “ayaṃ bālo nāma attano sampatti sabbakālaṃ thāvarāti saññī bhavissatī”ti sayampi sitaṃ akāsi. |
Uttarā, knowing his state of heedlessness, she too laughed, thinking, "This fool thinks his own fortune is permanent for all time." |
tato sirimā “ayaṃ ceṭikā mayi ṭhitāya evaṃ mama sāmikena saddhiṃ sitaṃ karotī”ti kupitā vegena otari. |
Then Sirimā, thinking, "This servant girl, while I am present, laughs with my master like this," became angry and descended quickly. |
uttarā, tassā āgamanākappeneva “ayaṃ bālā aḍḍhamāsamattaṃ imasmiṃ gehe vasitvā mayhamevetaṃ gehantisaññī jātā”ti ñatvā taṅkhaṇaññeva mettājhānaṃ samāpajjitvā aṭṭhāsi. |
Uttarā, just by the manner of her approach, knew, "This foolish woman, having lived in this house for only half a month, has come to think of this house as her own," and at that very moment, she entered into the meditation of loving-kindness and stood there. |
sirimāpi dāsīnaṃ antarena āgantvā uḷuṅkaṃ gahetvā pūvapacanaṭṭhāne pakkuthitatelassa pūretvā uttarāya matthake āsiñci, mettājhānassa vipphārena uttarāya matthake āsittaṃ pakkuthitatelaṃ padumapatte āsittaudakaṃ viya vinivattitvā gataṃ. |
Sirimā also, coming through the midst of the female servants, took a ladle, and filling it with boiling oil from the cake-baking place, poured it on Uttarā's head. Due to the diffusion of the meditation on loving-kindness, the boiling oil poured on Uttarā's head rolled off like water poured on a lotus leaf. |
♦ tasmiṃ khaṇe sirimāya samīpe ṭhitā dāsiyo taṃ oloketvā, “bho je, tvaṃ amhākaṃ ayyāya hatthato mūlaṃ gahetvā āgatā imasmiṃ gehe vasamānā amhākaṃ ayyāya sadisā bhavituṃ vāyamasī”ti sammukhaṭṭhāne taṃ paribhāsiṃsu. |
♦ At that moment, the female servants standing near Sirimā, looking at her, said, "Hey you, having come here after taking payment from our lady's hand, while living in this house you try to become equal to our lady," and they reviled her to her face. |
tasmiṃ khaṇe sirimā attano āgantukabhāvaṃ aññāsi. |
At that moment, Sirimā realized her status as a visitor. |
sā tatova gantvā uttarāya pādesu patitvā, “ayye, anupadhāretvā me kataṃ, khamatha mayhan”ti āha. |
She, going from there, fell at Uttarā's feet and said, "Lady, what I did was done without thinking. Forgive me." |
amma sirime, nāhaṃ tava imasmiṃ ṭhāne khamissāmi, ahaṃ sapitikā dhītā, dasabale khamanteyeva khamissāmīti. |
"Friend Sirimā, I will not forgive you in this place. I am a daughter with a father. Only when the Ten-Powered One forgives, will I forgive." |
♦ satthāpi kho bhikkhusaṅghaparivāro āgantvā uttarāya nivesane paññattāsane nisīdi. |
♦ The Teacher also, surrounded by the community of monks, came and sat on the prepared seat in Uttarā's residence. |
sirimā gantvā satthu pādesu patitvā, “bhante, mayā ayyāya uttarāya antare eko doso kato, tumhesu khamantesu khamissāmīti vadati, khamatha mayhaṃ bhagavā”ti. |
Sirimā went and fell at the Teacher's feet, saying, "Venerable sir, I have committed one fault against the lady Uttarā. She says, 'I will forgive when you forgive.' Forgive me, Blessed One." |
khamāmi te sirimeti. |
"I forgive you, Sirimā." |
sā tasmiṃ kāle gantvā uttaraṃ khamāpesi. |
At that time, she went and asked Uttarā for forgiveness. |
taṃdivasañca sirimā dasabalassa bhattānumodanaṃ sutvā — |
On that day, Sirimā, having heard the Ten-Powered One's blessing of the meal— |
♦ “akkodhena jine kodhaṃ, asādhuṃ sādhunā jine. |
♦ "One should conquer anger with non-anger, the unvirtuous with virtue. |
♦ jine kadariyaṃ dānena, saccenālikavādinan”ti. |
♦ One should conquer the miserly with a gift, the liar with truth." |
— |
— |
♦ gāthāpariyosāne sotāpattiphale patiṭṭhitā dasabalaṃ nimantetvā punadivase mahādānaṃ adāsi. |
♦ At the end of the verse, she was established in the fruit of stream-entry, invited the Ten-Powered One, and on the next day gave a great offering. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story arose. |
aparabhāge pana satthā jetavane nisīditvā upāsikāyo ṭhānantaresu ṭhapento uttaraṃ nandamātaraṃ jhāyīnaṃ aggaṭṭhāne ṭhapesīti. |
On a later occasion, the Teacher, while seated in Jetavana, placing the laywomen in their respective positions, placed Uttarā Nandamātā in the chief position among the meditators. |
♦ suppavāsāvatthu |
♦ The Story of Suppavāsā |
♦ 263. chaṭṭhe paṇītadāyikānanti paṇītarasadāyikānaṃ upāsikānaṃ, suppavāsā koliyadhītā, aggāti dasseti. |
♦ 263. In the sixth, among the laywomen who give excellent things, Suppavāsā, the Koliyan daughter, is the chief, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ paṇītadāyikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that in the time of the Buddha Padumuttara, she was born in a family home in Haṃsavatī. Hearing the Teacher's Dhamma discourse, and seeing the Teacher place a certain laywoman in the chief position among the givers of excellent things, she performed a meritorious act and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde koliyanagare khattiyakule nibbatti, suppavāsātissā nāmaṃ akaṃsu. |
She, after wandering for a hundred thousand aeons among gods and humans, in this Buddha era, was born in a noble family in the city of the Koliyans. They gave her the name Suppavāsā. |
sā vayappattā ekassa sakyakumārassa gehaṃ gatā, paṭhamadassaneyeva satthu dhammakathaṃ sutvā sotāpattiphale patiṭṭhāsi. |
When she came of age, she went to the house of a certain Sakyan prince. At the very first sight, she heard the Teacher's Dhamma talk and was established in the fruit of stream-entry. |
sā aparabhāge sīvaliṃ nāma dārakaṃ vijāyi. |
On a later occasion, she gave birth to a son named Sīvali. |
tassa vatthu heṭṭhā vitthāritameva. |
His story has been told in detail below. |
♦ sā ekasmiṃ samaye buddhappamukhassa bhikkhusaṅghassa nānaggarasapaṇītabhojanaṃ adāsi. |
♦ On one occasion, she gave food of various excellent flavors to the community of monks with the Buddha at its head. |
satthā katabhattakicco anumodanaṃ karonto suppavāsāya imaṃ dhammaṃ desesi “bhojanaṃ suppavāse dentī ariyasāvikā paṭiggāhakānaṃ pañca ṭhānāni deti. |
The Teacher, having finished his meal, while giving his blessing, taught this Dhamma to Suppavāsā: "Giving food, Suppavāsā, the noble female disciple gives five things to the recipients. |
āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti. |
She gives long life, she gives beauty, she gives happiness, she gives strength, she gives intelligence. |
āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā ... pe ... paṭibhānaṃ datvā paṭibhānassa bhāginī hoti dibbassa vā mānusassa vā”ti. |
Having given long life, she becomes a partaker of long life, whether divine or human... and so on... having given intelligence, she becomes a partaker of intelligence, whether divine or human." |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story arose. |
atha aparabhāge satthā jetavane nisīditvā upāsikāyo ṭhānantaresu ṭhapento suppavāsaṃ koliyadhītaraṃ paṇītadāyikānaṃ aggaṭṭhāne ṭhapesīti. |
Then on a later occasion, the Teacher, while seated in Jetavana, placing the laywomen in their respective positions, placed Suppavāsā, the Koliyan daughter, in the chief position among the givers of excellent things. |
♦ suppiyāvatthu |
♦ The Story of Suppiyā |
♦ 264. sattame gilānupaṭṭhākīnanti gilānupaṭṭhākīnaṃ upāsikānaṃ, suppiyā upāsikā, aggāti dasseti. |
♦ 264. In the seventh, among the sick-attendants, among the laywomen who attend to the sick, Suppiyā the laywoman is the chief, he shows. |
ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
This one, it is said, in the time of the Buddha Padumuttara, was born in a family home in Haṃsavatī. On a later occasion, hearing the Teacher's Dhamma discourse, and seeing the Teacher place a certain laywoman in the chief position among the sick-attendants, she performed a meritorious act and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde bārāṇasiyaṃ kulagehe nibbatti, suppiyātissā nāmaṃ akaṃsu. |
She, after wandering for a hundred thousand aeons among gods and humans, in this Buddha era, was born in a family home in Bārāṇasī. They gave her the name Suppiyā. |
aparabhāge satthā bhikkhusaṅghaparivāro bārāṇasiṃ agamāsi. |
On a later occasion, the Teacher, surrounded by the community of monks, went to Bārāṇasī. |
sā tathāgatassa paṭhamadassaneyeva dhammaṃ sutvā sotāpattiphale patiṭṭhāsi. |
She, at the very first sight of the Tathāgata, heard the Dhamma and was established in the fruit of stream-entry. |
♦ athekadivasaṃ dhammassavanatthāya vihāraṃ gatā. |
♦ Then one day she went to the monastery to hear the Dhamma. |
vihāracārikaṃ caramānā ekaṃ bhikkhuṃ gilānaṃ disvā abhivādetvā paṭisanthāraṃ katvā “ayyassa kiṃ laddhuṃ vaṭṭatī”ti pucchi. |
While walking around the monastery, she saw a sick monk, and after paying respects and making conversation, she asked, "What is proper for the master to receive?" |
rasaṃ laddhuṃ vaṭṭati, upāsiketi. |
"It is proper to receive a broth, laywoman." |
“hotu, bhante, ahaṃ pahiṇissāmī”ti theraṃ abhivādetvā antonagaraṃ gantvā punadivase pavattamaṃsatthāya dāsiṃ antarāpaṇaṃ pesesi. |
"So be it, venerable sir, I will send it," she said, and after paying respects to the elder, she went into the city. On the next day, she sent her female servant to the market for meat that was available. |
sā sakalanagare pavattamaṃsaṃ alabhitvā aladdhabhāvaṃ kathesi. |
She, being unable to find any available meat in the entire city, told of her failure to find it. |
upāsikā cintesi — “ahaṃ ayyassa rasaṃ pahiṇissāmīti vatvā sace na pesessāmi, ayyo aññatopi alabhanto kilamissati, yaṃkiñci katvā pesetuṃ vaṭṭatī”ti gabbhaṃ pavisitvā ūrumaṃsaṃ chinditvā dāsiyā adāsi “idaṃ maṃsaṃ gahetvā sambhārehi yojetvā rasaṃ katvā vihāraṃ netvā ayyassa dehi. |
The laywoman thought, "I said, 'I will send a broth to the master.' If I do not send it, the master, not getting it from anywhere else, will suffer. It is proper to send it by some means or other." She entered a private room, cut the flesh from her thigh, and gave it to her female servant, saying, "Take this meat, and having prepared it with ingredients and made a broth, take it to the monastery and give it to the master. |
so ce maṃ pucchati, gilānāti vadehī”ti. |
If he asks about me, say, 'She is sick.'" |
sā tathā akāsi. |
She did so. |
♦ satthā taṃ kāraṇaṃ ñatvā punadivase bhikkhācāravelāya bhikkhusaṅghaparivuto upāsikāya gehaṃ agamāsi. |
♦ The Teacher, knowing that matter, on the next day, at the time of the alms-round, surrounded by the community of monks, went to the laywoman's house. |
sā tathāgatassa āgatabhāvaṃ sutvā sāmikaṃ āmantesi — “ayyaputta, ahaṃ satthu santikaṃ gantuṃ na sakkomi, gaccha tvaṃ satthāraṃ antogehaṃ pavesetvā nisīdāpehī”ti. |
She, hearing of the Tathāgata's arrival, addressed her husband, "My lord, I am not able to go to the Teacher. You go and, having led the Teacher into the house, have him seated." |
so tathā akāsi. |
He did so. |
satthā “kahaṃ suppiyā”ti pucchi. |
The Teacher asked, "Where is Suppiyā?" |
gilānā, bhanteti. |
"She is sick, venerable sir." |
pakkosatha, nanti. |
"Summon her." |
atha te gantvā “satthā taṃ pakkosatī”ti āhaṃsu. |
Then they went and said, "The Teacher is summoning you." |
sā cintesi — “sabbalokassa hitānukampako satthā na imaṃ kāraṇaṃ adisvā pakkosāpessatī”ti sahasā mañcamhā vuṭṭhāsi. |
She thought, "The Teacher, who is compassionate for the welfare of the whole world, would not have summoned me without seeing this reason," and she rose from her bed at once. |
athassā buddhānubhāvena taṃkhaṇaṃyeva vaṇo ruhitvā succhavi ahosi sesaṭṭhānato atirekataraṃ vippasannavaṇṇo. |
Then, by the power of the Buddha, at that very moment, her wound healed and her skin became beautiful, with a complexion more radiant than the rest of her body. |
tasmiṃ khaṇe upāsikā sitaṃ katvā dasabalaṃ pañcapatiṭṭhitena vanditvā ekamantaṃ nisīdi. |
At that moment, the laywoman smiled, bowed to the Ten-Powered One with the five-point prostration, and sat to one side. |
satthā “imissā upāsikāya kiṃ aphāsukan”ti pucchi. |
The Teacher asked, "What is the matter with this laywoman?" |
sā attanā katakāraṇaṃ sabbaṃ kathesi. |
She related the whole matter of what she had done. |
satthā katabhattakicco vihāraṃ gantvā bhikkhusaṅghaṃ sannipātāpetvā taṃ bhikkhuṃ anekapariyāyena vigarahitvā sikkhāpadaṃ paññapesi. |
The Teacher, having finished his meal, went to the monastery, had the community of monks assemble, and after rebuking that monk in many ways, he laid down a training rule. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story arose. |
aparabhāge satthā jetavane nisinno upāsikāyo ṭhānantaresu ṭhapento suppiyaṃ upāsikaṃ gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapesīti. |
On a later occasion, the Teacher, seated in Jetavana, while placing the laywomen in their respective positions, placed Suppiyā the laywoman in the chief position among the sick-attendants. |
♦ kātiyānīvatthu |
♦ The Story of Kātyāyanī |
♦ 265. aṭṭhame aveccappasannānanti adhigatena acalappasādena samannāgatānaṃ upāsikānaṃ, kātiyānī, aggāti dasseti. |
♦ 265. In the eighth, among those with unshakable faith, among the laywomen endowed with realized, unwavering faith, Kātyāyanī is the chief, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthāraṃ ekaṃ upāsikaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that in the time of the Buddha Padumuttara, she was born in a family home in Haṃsavatī. Seeing the Teacher place a certain laywoman in the chief position among those with unshakable faith, she performed a meritorious act and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kuraragharanagare nibbatti, kātiyānītissā nāmaṃ akaṃsu. |
She, after wandering for a hundred thousand aeons among gods and humans, in this Buddha era, was born in Kuraragharanagara. They gave her the name Kātyāyanī. |
♦ sā aparabhāge vayappattā kuraragharikāya, kāḷiyā sahāyikā, daḷhamittā ahosi. |
♦ On a later occasion, when she came of age, she became a close friend of Kāḷī of Kuraragharikā, a firm friend. |
yadā pana kuṭikaṇṇasoṇatthero “dasabalassa kathitaniyāmena mayhampi dhammaṃ kathehī”ti mātarā yācito rattibhāge antonagare alaṅkatadhammāsane nisīditvā mātaraṃ kāyasakkhiṃ katvā dhammadesanaṃ ārabhi, tadā ayaṃ kātiyānī upāsikā kāḷiyā saddhiṃ gantvā parisapariyante dhammaṃ suṇantī aṭṭhāsi. |
When the Elder Kuṭikaṇṇa Soṇa, being requested by his mother, "Teach me the Dhamma in the way the Ten-Powered One taught it," was sitting on an adorned Dhamma-seat in the middle of the city at night and began the Dhamma discourse with his mother as a physical witness, at that time this laywoman Kātyāyanī went with Kāḷī and stood on the edge of the assembly, listening to the Dhamma. |
tasmiṃ samaye pañcamattāni corasatāni antonagare divā katasaññāya koṭito paṭṭhāya ummaṅgaṃ khanitvā imissā kātiyāniyā gharaṃ sampāpuṇiṃsu. |
At that time, about five hundred thieves, having made a sign during the day in the city, dug a tunnel from the city wall and reached the house of this Kātyāyanī. |
tesaṃ corajeṭṭhako tehi saddhiṃ apavisitvā “kiṃ nu kho ayaṃ parisā sannipatitā”ti vīmaṃsanatthāya soṇattherassa dhammakathanaṭṭhānaṃ gantvā parisapariyante tiṭṭhamāno imissā kātiyāniyā piṭṭhipasse aṭṭhāsi. |
Their chief of thieves, not entering with them, went to the place of the Elder Soṇa's Dhamma talk to investigate, "What is this assembly gathered for?", and stood at the edge of the assembly, behind this Kātyāyanī. |
♦ tasmiṃ samaye, kātiyānī, dāsiṃ āmantesi — “gaccha je, gehaṃ pavisitvā dīpatelaṃ āhara, mayaṃ dīpe jāletvā dhammaṃ sossāmā”ti. |
♦ At that time, Kātyāyanī addressed her female servant, "Go, girl, enter the house and bring lamp oil. We will light the lamps and listen to the Dhamma." |
sā gharaṃ gantvā ummaṅge core disvā dīpatelaṃ agaṇhitvāva āgantvā attano ayyāya ārocesi — “ayye, gehe corā ummaṅgaṃ khanantī”ti. |
She went to the house, and seeing the thieves in the tunnel, she came back without taking the lamp oil and informed her mistress, "Mistress, there are thieves in the house digging a tunnel." |
taṃ sutvā corajeṭṭhako cintesi — “sacāyaṃ imissā kathaṃ gaṇhitvā gehaṃ gamissati, ettheva naṃ asinā dvedhā chindissāmi. |
Hearing that, the chief of the thieves thought, "If she takes this news and goes home, I will cut her in two with a sword right here. |
sace pana gahitanimitteneva dhammaṃ suṇissati, corehi gahitabhaṇḍakampi puna dāpessāmī”ti. |
But if she listens to the Dhamma with the sign she has received, I will have the things taken by the thieves returned." |
kātiyānīpi kho dāsiyā kathaṃ sutvā, “amma, mā saddaṃ kari, corā nāma harantā attanā diṭṭhameva harissanti, ahaṃ pana ajja dullabhassavanaṃ suṇāmi, mā dhammassa antarāyaṃ karohī”ti āha. |
Kātyāyanī also, hearing the servant's words, said, "My dear, do not make a sound. The thieves will take what they have seen. But today I am hearing a rare teaching. Do not cause an interruption to the Dhamma." |
corajeṭṭhako tassā vacanaṃ sutvā cintesi — “iminā ajjhāsayena ṭhitāya nāma gehe bhaṇḍaṃ harantehi amhehi mahāpathavī pavisitabbā bhaveyyā”ti. |
The chief of thieves, hearing her words, thought, "For one who stands with this intention, for us to take things from her house would be like entering the great earth." |
so tāvadeva gantvā corehi gahitabhaṇḍaṃ chaḍḍāpetvā corehi saddhiṃ āgantvā dhammaṃ suṇanto parisapariyante aṭṭhāsi. |
He immediately went and had the things taken by the thieves thrown away, and coming with the thieves, he stood at the edge of the assembly listening to the Dhamma. |
kātiyānīpi upāsikā therassa desanāpariyosāne sotāpattiphale patiṭṭhāsi. |
The laywoman Kātyāyanī also, at the end of the Elder's discourse, was established in the fruit of stream-entry. |
♦ atha aruṇe uggate corajeṭṭhako gantvā upāsikāya pādesu patitvā, “ayye, sabbesaṃyeva no khamāhī”ti āha. |
♦ Then at the break of dawn, the chief of thieves went and fell at the laywoman's feet, saying, "Mistress, forgive all of us." |
kiṃ pana tumhehi mayhaṃ katanti? |
"But what have you done to me?" |
so sabbaṃ attanā katadosaṃ ārocesi. |
He related all the wrong he had done. |
tena hi, tātā, khamāmi tumhākanti. |
"In that case, my sons, I forgive you." |
ayye, amhākaṃ evaṃ khamitaṃ nāma na hoti, tumhākaṃ pana puttattherassa santike sabbesaṃyeva no pabbajjaṃ dāpehīti. |
"Mistress, being forgiven by you in this way is not enough for us. Please have us all ordained in the presence of your son, the Elder." |
sā sabbepi te gahetvā kuṭikaṇṇasoṇattherassa santike pabbājesi. |
She took all of them and had them ordained in the presence of the Elder Kuṭikaṇṇa Soṇa. |
tepi kho corā therassa santike pabbajitā sabbeva arahattaṃ pāpuṇiṃsu. |
Those thieves also, having been ordained in the presence of the Elder, all attained Arahantship. |
evametaṃ vatthu samuṭṭhitaṃ. |
Thus this story arose. |
aparabhāge satthā jetavane viharanto upāsikāyo ṭhānantaresu ṭhapento kātiyāniṃ upāsikaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapesīti. |
On a later occasion, the Teacher, while dwelling in Jetavana, placing the laywomen in their respective positions, placed the laywoman Kātyāyanī in the chief position among those with unshakable faith. |
♦ nakulamātāvatthu |
♦ The Story of Nakulamātā |
♦ 266. navame vissāsikānanti vissāsakathaṃ kathentīnaṃ upāsikānaṃ, nakulamātā gahapatānī, aggāti dasseti. |
♦ 266. In the ninth, among those who speak with confidence, among the laywomen, Nakulamātā the householder is the chief, he shows. |
yaṃ panettha vattabbaṃ, taṃ sabbaṃ heṭṭhā upāsakapāḷiyaṃ vuttameva. |
What is to be said here, all that has been said below in the Pāḷi on laymen. |
kevalaṃ idha nakulamātaraṃ dhuraṃ katvā veditabbanti. |
Only here, it should be understood with Nakulamātā taking the lead. |
♦ kāḷīkuraragharikāvatthu |
♦ The Story of Kāḷī of Kuraragharikā |
♦ 267. dasame anussavappasannānanti anussaveneva uppannena pasādena samannāgatānaṃ upāsikānaṃ antare, kāḷī upāsikā, kuraragharikā aggāti dasseti. |
♦ 267. In the tenth, among those who have faith through hearsay, among the laywomen endowed with faith that has arisen simply through hearsay, Kāḷī the laywoman of Kuraragharikā is the chief, he shows. |
sā kira padumuttarabuddhakāle haṃsavatiyaṃ kuraragharanagare nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ anussavappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. |
It is said that in the time of the Buddha Padumuttara, she was born in Kuraragharanagara in Haṃsavatī. Hearing the Teacher's Dhamma discourse, and seeing the Teacher place a certain laywoman in the chief position among those with faith through hearsay, she performed a meritorious act and aspired for that position. |
sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare kulagehe nibbatti, kāḷītissā nāmaṃ akaṃsu. |
She, after wandering for a hundred thousand aeons among gods and humans, in this Buddha era, was born in a family home in Rājagaha. They gave her the name Kāḷī. |
♦ sā vayappattā kuraragharanagare kulagehaṃ gatā. |
♦ When she came of age, she went to a family home in Kuraragharanagara. |
athassā saṃvāsena gabbho patiṭṭhahi. |
Then, through cohabitation, a pregnancy was established. |
sā paripuṇṇagabbhā “paresaṃ gehe gabbhavuṭṭhānaṃ nāma appatirūpan”ti attano kulanagarameva āgantvā rattibhāgasamanantare attano pāsādassa upari ākāse ṭhitānaṃ sātāgirahemavatānaṃ ratanattayassa vaṇṇaṃ kathentānaṃ kathaṃ sutvā anussavikappasādaṃ uppādetvā satthu adassaneneva sotāpattiphale patiṭṭhāsi, aparabhāge panassā gabbhavuṭṭhānaṃ ahosīti sabbaṃ vatthu heṭṭhā vitthāritameva. |
She, with a full-term pregnancy, thinking, "It is unbecoming to give birth in another's house," came to her own family city, and just after nightfall, standing on the upper floor of her palace in the sky, hearing the talk of Sātāgira and Hemavata praising the Triple Gem, she developed faith through hearsay and, without seeing the Teacher, was established in the fruit of stream-entry. On a later occasion, her childbirth occurred. The whole story has been detailed below. |
aparabhāge pana satthā jetavane bhikkhusaṅghamajjhe nisīditvā upāsikāyo ṭhānantaresu ṭhapento imaṃ upāsikaṃ anussavappasannānaṃ aggaṭṭhāne ṭhapesīti. |
On a later occasion, the Teacher, seated in the midst of the community of monks at Jetavana, while placing the laywomen in their respective positions, placed this laywoman in the chief position among those with faith through hearsay. |
♦ dasasuttaparimāṇāya upāsikāpāḷiyā vaṇṇanā niṭṭhitā. |
♦ The commentary on the Laywoman Pāḷi, consisting of ten suttas, is finished. |
♦ ettāvatā ca manorathapūraṇiyā |
♦ And with this, in the Manorathapūraṇī |
♦ aṅguttaranikāya-aṭṭhakathāya |
♦ The commentary on the Aṅguttara Nikāya |
♦ sabbāpi etadaggapāḷivaṇṇanā niṭṭhitā. |
♦ all of the commentary on the Pāḷi of the Chief Ones is finished. |
♦ 15. aṭṭhānapāḷi |
♦ 15. The Pāḷi on Impossibilities |
♦ [unnamed] |
♦ [unnamed] |
♦ (15) 1. aṭṭhānapāḷi-paṭhamavaggavaṇṇanā |
♦ (15) 1. Commentary on the First Chapter of the Pāḷi on Impossibilities |
♦ 268. aṭṭhānapāḷiyā aṭṭhānanti hetupaṭikkhepo. |
♦ 268. In the Pāḷi on Impossibilities, "impossible" is the rejection of a cause. |
anavakāsoti paccayapaṭikkhepo. |
"No opportunity" is the rejection of a condition. |
ubhayenāpi kāraṇameva paṭikkhipati. |
By both, a reason is rejected. |
kāraṇañhi tadāyattavuttitāya attano phalassa ṭhānanti ca avakāsoti ca vuccati. |
For a reason, due to its dependence on it for its occurrence, is called both a "basis" and an "opportunity" for its own fruit. |
yanti yena kāraṇena. |
By which is by which reason. |
diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno ariyasāvako. |
One accomplished in view is a stream-enterer, a noble disciple, accomplished in the view of the path. |
tassa hi diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotasamāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipiti bahūni nāmāni honti. |
For he has many names: one accomplished in view, one accomplished in vision, one who has come to this true Dhamma, one who sees this true Dhamma, one endowed with the knowledge of a trainee, one endowed with the science of a trainee, one who has entered the stream of the Dhamma, a noble one with penetrating wisdom, one who stands having reached the door to the deathless. |
kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu kañci ekaṃ saṅkhārampi. |
Any formation means any one of the conditioned formations in the four planes. |
niccato upagaccheyyāti niccoti gaṇheyya. |
Would regard as permanent means would grasp as "permanent." |
netaṃ ṭhānaṃ vijjatīti etaṃ kāraṇaṃ natthi na upalabbhati. |
This is not a possible basis means this reason does not exist, is not found. |
yaṃ puthujjanoti yena kāraṇena puthujjano. |
That an ordinary person means for which reason an ordinary person. |
ṭhānametaṃ vijjatīti etaṃ kāraṇaṃ atthi. |
This is a possible basis means this reason exists. |
sassatadiṭṭhiyā hi so tebhūmakesu saṅkhatasaṅkhāresu kañci saṅkhāraṃ niccato gaṇheyyāti attho. |
For he, with the view of eternalism, might grasp some conditioned formation in the three planes as permanent, is the meaning. |
catutthabhūmakasaṅkhārā pana tejussadattā divasaṃsantatto ayoguḷo viya makkhikānaṃ, diṭṭhiyā vā aññesaṃ vā akusalānaṃ ārammaṇaṃ na honti. |
The formations of the fourth plane, however, being excessively radiant, like a ball of iron heated by the sun, are not an object for flies, or for views, or for other unwholesome states. |
iminā nayena kañci saṅkhāraṃ sukhatotiādīsupi attho veditabbo. |
In this way, the meaning should be understood also in "any formation as happiness," and so on. |
♦ 269. sukhato upagaccheyyāti “ekantasukhī attā hoti ārogo parammaraṇā”ti evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ. |
♦ 269. Would regard as happiness: "The self is exclusively happy, healthy after death"—this is said with reference to the grasp of happiness in terms of the view of self. |
diṭṭhivippayuttacittena pana ariyasāvako pariḷāhādhibhūto pariḷāhavūpasamatthaṃ mattahatthiparittāsito viya cokkhabrāhmaṇo gūthaṃ kañci saṅkhāraṃ sukhato upagacchati. |
But with a mind dissociated from view, a noble disciple, overcome by anguish, in order to quell the anguish, like a pure Brahmin terrified of a mad elephant, regards some formation as happiness. |
♦ 270. attavāre kasiṇādipaṇṇattisaṅgahatthaṃ “saṅkhāran”ti avatvā kañci dhammanti vuttaṃ. |
♦ 270. In the section on self, in order to include concepts such as kasina, etc., it is said "any phenomenon" without saying "formation." |
idhāpi ariyasāvakassa catubhūmakavasena paricchedo veditabbo, puthujjanassa tebhūmakavasena . |
Here too, the classification for a noble disciple should be understood in terms of the four planes, and for an ordinary person in terms of the three planes. |
sabbavāresu vā ariyasāvakassāpi tebhūmakavaseneva paricchedo vaṭṭati. |
Or, in all cases, the classification for a noble disciple also may be in terms of the three planes. |
yaṃ yaṃ hi puthujjano gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti. |
For whatever an ordinary person grasps, from that a noble disciple detaches the grasp. |
puthujjano hi yaṃ yaṃ niccaṃ sukhaṃ attāti gaṇhāti, taṃ taṃ ariyasāvako aniccaṃ dukkhaṃ anattāti gaṇhanto taṃ gāhaṃ viniveṭheti. |
For whatever an ordinary person grasps as permanent, happy, and self, that a noble disciple, grasping as impermanent, suffering, and not-self, detaches that grasp. |
iti imasmiṃ suttattaye puthujjanattaggāhaviniveṭhanaṃ nāma kathitaṃ. |
Thus, in this triad of suttas, the detachment of the grasp of the ordinary person's self is explained. |
♦ 271. mātarantiādīsu janikāva mātā, janakova pitā, manussabhūtova khīṇāsavo arahāti adhippeto. |
♦ 271. In "mother," etc., the one who gives birth is the mother, the one who begets is the father, and a human being who is a taintless Arahant is intended. |
kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? |
But would a noble disciple deprive another of life? |
etampi aṭṭhānaṃ. |
This too is impossible. |
sacepi bhavantaragataṃ ariyasāvakaṃ attano ariyasāvakabhāvaṃ ajānantampi koci evaṃ vadeyya “imaṃ kunthakipillikaṃ jīvitā voropetvā sakalacakkavāḷagabbhe cakkavattirajjaṃ paṭipajjāhī”ti, neva so taṃ jīvitā voropeyya. |
Even if someone were to say to a noble disciple who has passed into another existence, and who does not know his own status as a noble disciple, "Deprive this insect of life and you will attain the sovereignty of a universal monarch over the entire cosmos," he would never deprive it of life. |
athāpi naṃ evaṃ vadeyyuṃ “sace imaṃ na ghātessasi, sīsaṃ te chindissāmā”ti. |
And if they were to say to him, "If you do not kill this, we will cut off your head." |
sīsamevassa chindeyyuṃ, na ca so taṃ ghāteyya. |
They would cut off his head, but he would not kill it. |
puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyasāvakassa ca balavadīpanatthametaṃ vuttaṃ. |
This is said to show the great blameworthiness of the state of an ordinary person and to show the strength of a noble disciple. |
ayañhettha adhippāyo — sāvajjo puthujjanabhāvo, yatra hi nāma puthujjano mātughātādīnipi ānantariyāni karissati. |
This is the intention here: the state of an ordinary person is blameworthy, wherein an ordinary person will even commit matricide and other immediate karmas. |
mahābalo ca ariyasāvako, yo etāni kammāni na karotīti. |
And a noble disciple is of great strength, who does not commit these acts. |
♦ 274. paduṭṭhacittoti vadhakacittena paduṭṭhacitto. |
♦ 274. With a malevolent mind means with a mind of malevolence, with a mind to kill. |
lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. |
Would cause blood to flow means would cause even the amount of blood a tiny fly could drink to flow from a living body. |
♦ 275. saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāya ṭhitaṃ pañcahi kāraṇehi saṅghaṃ bhindeyya. |
♦ 275. Would cause a schism in the Saṅgha means would cause a schism in the Saṅgha of those living in communion and within the same boundary by five means. |
vuttampi cetaṃ “pañcahupāli, ākārehi saṅgho bhijjati — kammena, uddesena, voharanto, anussāvanena, salākaggāhenā”ti . |
And this is said: "By five ways, Upāli, the Saṅgha is split—by an act, by a recitation, by speaking, by an announcement, by taking of voting-sticks." |
♦ tattha kammenāti apalokanādīsu catūsu kammesu aññatarena kammena. |
♦ Therein, "by an act" means by one of the four acts, such as declaration, etc. |
uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. |
"By a recitation" means by one of the five Pātimokkha recitations. |
voharantoti kathayanto, tāhi tāhi uppattīhi adhammaṃ dhammotiādīni aṭṭhārasa bhedakaravatthūni dīpento. |
"By speaking" means by saying, by expounding the eighteen grounds of schism, such as "non-dhamma is dhamma," etc., with those various origins. |
anussāvanenāti “nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthu sāsanaṃ gāheyyāti cittampi uppādetuṃ na tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanaṃ viya sītalā, kiṃ ahaṃ apāyato na bhāyāmī”tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena . |
By an announcement means by creating a verbal schism at the ear, with the method: "Do you not know of my being ordained from a high family and my great learning? It is not proper for you even to think that someone like me would grasp a non-dhamma, a non-vinaya, as the teaching of the Master. Is Avīci cool for me like a forest of blue lotuses? Do I not fear the lower realms?" and so on. |
salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā “gaṇhatha imaṃ salākan”ti salākaggāhena. |
"By the taking of voting-sticks" means having thus announced and strengthened their minds, making them irreversible, by the taking of voting-sticks, saying, "Take this voting-stick." |
♦ ettha ca kammeva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. |
♦ And here, the act or the recitation is the standard; the speaking, announcing, and taking of voting-sticks are the preliminary parts. |
aṭṭhārasavatthudīpanavasena hi voharantena tattha rucijananatthaṃ anussāvetvā salākāya gahitāyapi abhinnova hoti saṅgho. |
For even when the voting-stick has been taken after announcing to create interest in it by way of expounding the eighteen points, the Saṅgha is not yet split. |
yadā pana evaṃ cattāro vā atirekā vā salākaṃ gahetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karonti, tadā saṅgho bhinno nāma hoti. |
But when four or more, having taken the voting-stick, perform a separate act or recitation, then the Saṅgha is said to be split. |
evaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyyāti netaṃ ṭhānaṃ vijjati. |
Thus, it is not a possible basis that a person accomplished in view would cause a schism in the Sangha. |
ettāvatā mātughātādīni pañca ānantariyakammāni dassitāni honti, yāni puthujjano karoti, na ariyasāvako. |
By this much, the five acts with immediate results—matricide, etc.—are shown, which an ordinary person commits, but not a noble disciple. |
tesaṃ āvibhāvatthaṃ — |
For their clarification— |
♦ “kammato dvārato ceva, kappaṭṭhitiyato tathā. |
♦ "From the act, from the door, and from the aeon-lasting nature as well, |
♦ pākasādhāraṇādīhi, viññātabbo vinicchayo”. |
♦ By the ripening, the commonality, etc., the determination should be known." |
♦ tattha kammato tāva — ettha hi manussabhūtasseva manussabhūtaṃ mātaraṃ vā pitaraṃ vā api parivattaliṅgaṃ jīvitā voropentassa kammaṃ ānantariyaṃ hoti, tassa vipākaṃ paṭibāhissāmīti sakalacakkavāḷaṃ mahācetiyappamāṇehipi kañcanathūpehi pūretvāpi sakalacakkavāḷaṃ pūretvā nisinnassa bhikkhusaṅghassa mahādānaṃ datvāpi buddhassa bhagavato saṅghāṭikaṇṇaṃ amuñcanto vicaritvāpi kāyassa bhedā nirayameva upapajjati. |
♦ Therein, firstly, from the act: here, the act of a human being depriving a human mother or father, even one who has changed gender, of life has immediate consequences. Even if he were to fill the entire cosmos with golden stupas the size of great caityas to ward off its result, even if he were to give a great offering to the community of monks filling the entire cosmos, even if he were to walk about without letting go of the corner of the Blessed One Buddha's robe, at the breaking up of the body he is reborn only in hell. |
yo pana sayaṃ manusso tiracchānabhūtaṃ mātaraṃ vā pitaraṃ vā, sayaṃ vā tiracchānabhūto manussabhūtaṃ, tiracchānabhūtoyeva vā tiracchānabhūtaṃ jīvitā voropeti, tassa kammaṃ ānantariyaṃ na hoti, bhāriyaṃ pana hoti, ānantariyaṃ āhacceva tiṭṭhati. |
But one who, being a human, deprives an animal mother or father of life, or being an animal, a human, or being an animal, an animal, his act does not have immediate consequences, but it is heavy, it stands right next to an immediate act. |
manussajātikānaṃva pana vasena ayaṃ pañho kathito. |
This question is discussed only in terms of human beings. |
♦ tattha eḷakacatukkaṃ, saṅgāmacatukkaṃ, coracatukkañca kathetabbaṃ. |
♦ Here the quadruplet of the sheep, the quadruplet of the battle, and the quadruplet of the thief should be told. |
eḷakaṃ māressāmīti abhisandhināpi hi eḷakaṭṭhāne ṭhitaṃ manusso manussabhūtaṃ mātaraṃ vā pitaraṃ vā mārento ānantariyaṃ phusati. |
For even with the intention, "I will kill a sheep," a human killing a human mother or father who is in the place of a sheep, touches upon an immediate offense. |
eḷakābhisandhinā mātāpitiabhisandhinā vā eḷakaṃ mārento ānantariyaṃ na phusati, mātāpitiabhisandhinā mātāpitaro mārento phusateva. |
With the intention of a sheep or the intention of a parent, killing a sheep, he does not touch upon an immediate offense. With the intention of a parent, killing his parents, he does touch upon it. |
esa nayo itarasmimpi catukkadvaye. |
This is the method also in the other two sets of four. |
yathā ca mātāpitūsu, evaṃ arahantepi etāni catukkāni veditabbāni . |
And just as in the case of parents, so also in the case of an Arahant, these sets of four should be understood. |
manussārahantameva ca māretvā ānantariyaṃ phusati, na yakkhabhūtaṃ. |
And only by killing a human Arahant does one touch upon an immediate offense, not a yaksha. |
kammaṃ pana bhāriyaṃ, ānantariyasadisameva. |
But the kamma is heavy, just like an immediate offense. |
manussārahantassa ca puthujjanakāleyeva satthappahāre vā vise vā dinnepi yadi so arahattaṃ patvā teneva marati, arahantaghātako hotiyeva. |
And if a blow with a weapon or poison is given to a human Arahant while he is still an ordinary person, and if he attains Arahantship and dies from that, he becomes a slayer of an Arahant. |
yaṃ pana puthujjanakāle dinnaṃ dānaṃ arahattaṃ patvā paribhuñjati, puthujjanasseva taṃ dinnaṃ hoti. |
But the gift given while he was an ordinary person, which he consumes after attaining Arahantship, is given only to the ordinary person. |
sesāriyapuggale mārentassa ānantariyaṃ natthi, kammaṃ pana bhāriyaṃ, ānantariyasadisameva. |
In killing other noble individuals, there is no immediate consequence, but the kamma is heavy, just like an immediate consequence. |
♦ lohituppāde tathāgatassa abhejjakāyatāya parūpakkamena cammacchedaṃ katvā lohitapaggharaṇaṃ nāma natthi, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati. |
♦ In the shedding of blood, due to the invulnerable body of the Tathāgata, there is no shedding of blood by making a skin incision through another's effort, but blood gathers in one place inside the body. |
devadattena paviddhasilato bhijjitvā gatā sakalikāpi tathāgatassa pādantaṃ pahari, pharasunā pahaṭo viya pādo antolohitoyeva ahosi. |
A splinter that broke off from a rock thrown by Devadatta struck the Tathāgata's foot; the foot was only bruised internally, as if struck by an axe. |
tathā karontassa ānantariyaṃ hoti. |
For one who does so, there is an immediate consequence. |
jīvako pana tathāgatassa ruciyā satthakena cammaṃ chinditvā tamhā ṭhānā duṭṭhalohitaṃ nīharitvā phāsukamakāsi. |
Jīvaka, however, at the Tathāgata's request, cut the skin with a lancet and removed the bad blood from that place and made him well. |
tathā karontassa puññakammameva hoti. |
For one who does so, it is only a meritorious deed. |
♦ atha ye parinibbute tathāgate cetiyaṃ bhindanti, bodhiṃ chindanti, dhātumhi upakkamanti, tesaṃ kiṃ hotīti? |
♦ Now what happens to those who, after the Parinibbāna of the Tathāgata, destroy a cetiya, cut down a bodhi tree, or make an attempt on a relic? |
bhāriyaṃ kammaṃ hoti, ānantariyasadisaṃ. |
It is a heavy kamma, similar to an immediate consequence. |
sadhātukaṃ pana thūpaṃ vā paṭimaṃ vā bādhayamānaṃ bodhisākhaṃ chindituṃ vaṭṭati. |
However, it is permissible to cut a branch of a Bodhi tree that is damaging a stupa or an image containing a relic. |
sacepi tattha nilīnā sakuṇā cetiye vaccaṃ pātenti, chindituṃ vaṭṭatiyeva. |
Even if birds nesting there drop their excrement on the cetiya, it is permissible to cut it. |
paribhogacetiyato hi sarīracetiyaṃ mahantataraṃ. |
For a cetiya of the body is greater than a cetiya of use. |
cetiyavatthuṃ bhinditvā gacchantaṃ bodhimūlampi chinditvā harituṃ vaṭṭati. |
It is permissible to cut down even the root of a Bodhi tree and carry it away if it is blocking a path that goes past a cetiya. |
yā pana bodhisākhā bodhigharaṃ bādhati, taṃ geharakkhaṇatthaṃ chindituṃ na labhati. |
But a Bodhi branch that is damaging a Bodhi-house is not allowed to be cut for the protection of the house. |
bodhiatthañhi gehaṃ, na gehatthāya bodhi. |
For the house is for the sake of the Bodhi, not the Bodhi for the sake of the house. |
āsanagharepi eseva nayo. |
The same principle applies in an image-house. |
yasmiṃ pana āsanaghare dhātu nihitā hoti, tassa rakkhaṇatthāya bodhisākhaṃ chindituṃ vaṭṭati. |
But in an image-house where a relic is enshrined, it is permissible to cut a Bodhi branch for its protection. |
bodhijagganatthaṃ ojāharaṇasākhaṃ vā pūtisākhaṃ vā chindituṃ vaṭṭatiyeva, sarīrapaṭijaggane viya puññampi hoti. |
It is permissible to cut a branch that provides nourishment or a rotten branch for the maintenance of the Bodhi, and just as in the maintenance of the body, it is even meritorious. |
♦ saṅghabhedepi sīmaṭṭhakasaṅghe asannipatite visuṃ parisaṃ gahetvā katavohārānussāvanasalākaggāhassa kammaṃ vā karontassa uddesaṃ vā uddisantassa bhedo ca hoti ānantariyakammañca. |
♦ In a schism of the Saṅgha, when the Saṅgha of eight within the boundary is not assembled, for one who, having taken a separate assembly, performs a verbal act, an announcement, or takes voting-sticks, or performs an act or recites a recitation, there is both a schism and an immediate kamma. |
samaggasaññāya pana vaṭṭatīti saññāya vā karontassa bhedova hoti, na ānantariyakammaṃ. |
But for one who does it with the perception of a united Saṅgha, or with the perception that it is permissible, there is only a schism, not an immediate kamma. |
tathā navato ūnaparisāya. |
Likewise, with an assembly of fewer than nine. |
sabbantimena paricchedena navannaṃ janānaṃ yo saṅghaṃ bhindati, tassa ānantariyakammaṃ hoti. |
By the very last division, for him who splits a Saṅgha of nine persons, there is an immediate kamma. |
tassa anuvattakānaṃ adhammavādīnaṃ mahāsāvajjakammaṃ, dhammavādino pana anavajjā. |
For his followers who are of wrong view, it is a very blameworthy kamma, but those of right view are blameless. |
tattha navannameva saṅghabhede idaṃ suttaṃ — “ekato, upāli, cattāro honti, ekato cattāro, navamo anussāveti, salākaṃ gāheti ‘ayaṃ dhammo ayaṃ vinayo idaṃ satthu sāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. |
There, regarding the schism of a Saṅgha of only nine, this is the sutta: "On one side, Upāli, there are four, on one side, four, the ninth makes the announcement, takes the voting-stick, saying, 'This is the Dhamma, this is the Vinaya, this is the teaching of the Master. Take this, approve of this.' |
evaṃ kho, upāli, saṅgharāji ceva hoti saṅghabhedo ca. |
Thus, Upāli, there is both a division in the Saṅgha and a schism in the Saṅgha. |
navannaṃ vā, upāli, atirekanavannaṃ vā saṅgharāji ceva hoti saṅghabhedo cā”ti . |
Of nine, Upāli, or of more than nine, there is both a division in the Saṅgha and a schism in the Saṅgha." |
etesu ca pana pañcasu saṅghabhedo vacīkammaṃ, sesāni kāyakammānīti evaṃ kammato viññātabbo vinicchayo. |
And among these five, schism of the Saṅgha is a verbal act, the rest are bodily acts. Thus the determination should be known from the act. |
♦ dvāratoti sabbāneva cetāni kāyadvāratopi vacīdvāratopi samuṭṭhahanti. |
♦ From the door: all of these arise from both the body door and the speech door. |
purimāni panettha cattāri āṇattikavijjāmayappayogavasena vacīdvārato samuṭṭhahitvāpi kāyadvārameva pūrenti, saṅghabhedo hatthamuddhāya bhedaṃ karontassa kāyadvārato samuṭṭhahitvāpi vacīdvārameva pūretīti evamettha dvāratopi viññātabbo vinicchayo. |
Here, the first four, arising from the speech door by means of a command or a spell, fulfill the body door. A schism in the Saṅgha, even if done with a hand gesture, arises from the body door but fulfills the speech door. Thus the determination should be known also from the door. |
♦ kappaṭṭhitiyatoti saṅghabhedoyeva cettha kappaṭṭhitiyo. |
♦ As to its lasting for an aeon, only a schism in the Saṅgha lasts for an aeon. |
saṇṭhahante hi kappe vā kappavemajjhe vā saṅghabhedaṃ katvā kappavināseyeva muccati. |
For one who causes a schism in the Saṅgha while an aeon is standing or in the middle of an aeon is released only at the destruction of the aeon. |
sacepi hi ‘sve kappo vinassissatī”ti ajja saṅghabhedaṃ karoti, sveva muccati, ekadivasameva niraye paccati. |
For if he causes a schism in the Saṅgha today, saying, 'The aeon will be destroyed tomorrow,' he is released tomorrow, he is cooked in hell for only one day. |
evaṃ karaṇaṃ pana natthi. |
But such an action does not occur. |
sesāni cattāri kammāni ānantariyāneva honti, na kappaṭṭhitiyānīti evamettha kappaṭṭhitiyatopi viññātabbo vinicchayo. |
The other four acts are only immediate, not lasting for an aeon. Thus the determination should be known also from its lasting for an aeon. |
♦ pākatoti yena ca pañcapetāni kammāni katāni honti, tassa saṅghabhedoyeva paṭisandhivasena vipaccati, sesāni “ahosikammaṃ nāhosi kammavipāko”ti evamādīsu saṅkhaṃ gacchanti. |
♦ As for ripening, among those by whom the five acts have been committed, only the schism in the Saṅgha ripens by way of rebirth. The others fall into the category of "kamma that was, but the result of the kamma was not," and so on. |
saṅghabhedābhāve lohituppādo, tadabhāve arahantaghāto, tadabhāve sace pitā sīlavā hoti, mātā dussīlā, no vā tathā sīlavatī, pitughāto paṭisandhivasena vipaccati. |
In the absence of a schism in the Saṅgha, the shedding of blood; in its absence, the killing of an Arahant; in its absence, if the father is virtuous and the mother is unvirtuous, or not so virtuous, the killing of the father ripens by way of rebirth. |
sace mātā sīlavatī, mātughāto. |
If the mother is virtuous, matricide. |
dvīsupi sīlena vā dussīlena vā samānesu mātughātova paṭisandhivasena vipaccati . |
If both are equal in virtue or vice, matricide alone ripens by way of rebirth. |
mātā hi dukkarakārinī bahūpakārā ca puttānanti. |
For the mother is a great benefactor and has done much for her sons. |
evamettha pākatopi viññātabbo vinicchayo. |
Thus the determination should be known also from the ripening. |
♦ sādhāraṇādīhīti purimāni cattāri sabbesampi gahaṭṭhapabbajitānaṃ sādhāraṇāni. |
♦ By commonality and so on: the first four are common to all, householders and renunciants. |
saṅghabhedo pana “na kho, upāli bhikkhunī, saṅghaṃ bhindati, na sikkhamānā, na sāmaṇero, na sāmaṇerī, na upāsako, na upāsikā saṅghaṃ bhindati. |
But a schism in the Saṅgha, "It is not, Upāli, a bhikkhunī who splits the Saṅgha, not a female novice, not a male novice, not a female novice, not a layman, not a laywoman who splits the Saṅgha. |
bhikkhu kho, upāli, pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatī”ti vacanato vuttappakārassa bhikkhunova hoti, na aññassa, tasmā asādhāraṇo. |
It is a bhikkhu, Upāli, of normal status, living in communion, standing within the same boundary, who splits the Saṅgha," according to this statement, it belongs only to a bhikkhu of the type described, not to another; therefore, it is not common. |
ādisaddena sabbepete dukkhavedanāya sahagatā dosamohasampayuttā cāti evamettha sādhāraṇādīhipi viññātabbo vinicchayo. |
By the word "etc.", it is meant that all of these are accompanied by painful feeling and conjoined with hatred and delusion. Thus, the determination should be known also by commonality and so on. |
♦ 276. aññaṃ satthāranti “ayaṃ me satthā satthu kiccaṃ kātuṃ asamattho”ti bhavantarepi aññaṃ titthakaraṃ ‘ayaṃ me satthā”ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. |
♦ 276. another teacher means, "This teacher of mine is incapable of doing the work of a teacher," and even in another existence, he would take another heretical teacher, saying, "This is my teacher." It is not a possible basis, is the meaning. |
♦ 277. ekissā lokadhātuyāti dasasahassilokadhātuyā. |
♦ 277. in one world-system means in a ten-thousand-fold world-system. |
tīṇi hi khettāni jātikhettaṃ, āṇākhettaṃ visayakhettanti. |
For there are three fields: the field of birth, the field of authority, and the field of scope. |
tattha jātikhettaṃ nāma dasasahassī lokadhātu. |
Therein, the field of birth is the ten-thousand-fold world-system. |
sā hi tathāgatassa mātukucchismiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyusaṅkhāravossajjane parinibbāne ca kampati. |
For it trembles at the time of the Tathāgata's conception in the mother's womb, at the time of his birth, at the time of his enlightenment, at the turning of the wheel of Dhamma, at the renunciation of the life-force, and at his final passing away. |
koṭisatasahassacakkavāḷaṃ pana āṇākhettaṃ nāma. |
The hundred-thousand-crore-fold universe, however, is called the field of authority. |
āṭānāṭiyaparittamoraparittadhajaggaparittaratanaparittādīnañhi ettha āṇā pavattati. |
For the authority of the Āṭānāṭiya Paritta, Mora Paritta, Dhajagga Paritta, Ratana Paritta, and others prevails here. |
visayakhettassa pana parimāṇaṃ natthi. |
But there is no limit to the field of scope. |
buddhānañhi “yāvatakaṃ ñāṇaṃ tāvatakaṃ ñeyyaṃ, yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇan”ti vacanato avisayo nāma natthi. |
For of the Buddhas, "As far as knowledge extends, so far extends the knowable; as far as the knowable extends, so far extends knowledge. The knowable is limited by knowledge, knowledge is limited by the knowable," according to this, there is nothing that is not within their scope. |
♦ imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthi. |
♦ But in these three fields, apart from this world-system, there is no scripture stating that Buddhas arise in another world-system; but there is one stating that they do not arise. |
tīṇi hi piṭakāni — vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakaṃ. |
For there are three Pitakas — the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. |
tisso saṅgītiyo — mahākassapattherassa saṅgīti, yasattherassa saṅgīti, moggaliputtattherassa saṅgīti. |
There are three Councils — the Council of Mahākassapa Thera, the Council of Yasa Thera, and the Council of Moggaliputta Thera. |
imā tisso saṅgītiyo āruḷhe tepiṭake buddhavacane imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthi. |
In the Tipiṭaka, the word of the Buddha, established through these three Councils, there is no scripture stating that Buddhas arise elsewhere, leaving this world-system; but there is one stating that they do not arise. |
♦ apubbaṃ acarimanti apure apacchā, ekato na uppajjanti. |
♦ Not preceding and not succeeding means not before and not after; they do not arise together. |
pure vā pacchā vā uppajjantīti vuttaṃ hoti. |
It is said that they arise either before or after. |
tattha bodhipallaṅke “bodhiṃ appatvā na uṭṭhahissāmī”ti nisinnakālato paṭṭhāya yāva mātukucchismiṃ paṭisandhiggahaṇaṃ, tāva pubbeti na veditabbaṃ. |
There, from the time of sitting on the seat of enlightenment with the resolve, "I will not get up without attaining enlightenment," until conception in the mother's womb, should not be understood as "before." |
bodhisattassa hi paṭisandhikkhaṇe dasasahassacakkavāḷakampaneneva khettapariggaho kato, etthantare aññassa buddhassa uppatti nivāritāva hoti. |
For at the moment of the Bodhisatta's conception, the field is claimed by the shaking of the ten-thousand-world-system, and in the meantime, the arising of another Buddha is prevented. |
parinibbānato paṭṭhāya yāva sāsapamattāpi dhātu tiṭṭhati, tāva pacchāti na veditabbaṃ. |
From the final passing away until a relic even the size of a mustard seed remains, it should not be understood as "after." |
dhātūsu hi ṭhitāsu buddhā ṭhitāva honti. |
For as long as the relics exist, the Buddhas are considered to exist. |
tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. |
Therefore, in the meantime, the arising of another Buddha is prevented. |
dhātuparinibbāne pana jāte aññassa buddhassa uppatti na nivāritā. |
However, when the final passing of the relics occurs, the arising of another Buddha is not prevented. |
♦ kasmā pana apubbaṃ acarimaṃ na uppajjantīti? |
♦ But why do they not arise neither preceding nor succeeding? |
anacchariyattā. buddhā hi acchariyamanussā. |
Because it would not be wondrous. Buddhas are indeed wondrous beings. |
yathāha — “ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. |
As it is said: "Monks, when one person arises in the world, a wondrous person arises. |
katamo ekapuggalo? |
Who is that one person? |
tathāgato arahaṃ sammāsambuddho”ti . |
The Tathāgata, the Arahant, the Perfectly Enlightened One." |
yadi ca dve vā cattāro vā aṭṭha vā soḷasa vā ekato uppajjeyyuṃ, anacchariyā bhaveyyuṃ. |
And if two, or four, or eight, or sixteen were to arise together, they would not be wondrous. |
ekasmiñhi vihāre dvinnaṃ cetiyānampi lābhasakkāro uḷārā na honti, bhikkhūpi bahutāya anacchariyā jātā, evaṃ buddhāpi bhaveyyuṃ. |
For in a single monastery, the gain and honor for even two stupas are not great; monks too, due to their large numbers, have become not wondrous; so too would Buddhas be. |
tasmā na uppajjanti. |
Therefore, they do not arise [together]. |
♦ desanāya ca visesābhāvato. |
♦ And because there is no difference in the teaching. |
yañhi satipaṭṭhānādikaṃ dhammaṃ eko deseti, aññena uppajjitvāpi sova dhammo desetabbo siyā. |
For whatever teaching, such as the foundations of mindfulness, one teaches, even if another were to arise, that very same teaching would have to be taught. |
tato anacchariyo siyā. |
Therefore, it would not be wondrous. |
ekasmiṃ pana dhammaṃ desente desanāpi acchariyāva hoti. |
But when one teaches the Dhamma, the teaching itself is wonderful. |
♦ vivādabhāvato ca. |
♦ And because of the possibility of dispute. |
bahūsu ca buddhesu uppannesu bahūnaṃ ācariyānaṃ antevāsikā viya “amhākaṃ buddho pāsādiko, amhākaṃ buddho madhurassaro lābhī puññavā”ti vivadeyyuṃ, tasmāpi evaṃ na uppajjanti. |
For if many Buddhas were to arise, like the disciples of many teachers, they would dispute, saying, "Our Buddha is inspiring, our Buddha is sweet-voiced, gainful, and meritorious." Therefore, they do not arise in this way. |
♦ apicetaṃ kāraṇaṃ milindaraññā puṭṭhena nāgasenattherena vitthāritameva. |
♦ Moreover, this reason was explained in detail by the Elder Nāgasena when he was questioned by King Milinda. |
vuttañhi tattha — |
For it is said there — |
♦ “bhante, nāgasena, bhāsitampi hetaṃ bhagavatā — ‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti. |
♦ "Venerable Nāgasena, this has been said by the Blessed One: 'It is impossible, monks, it is an occasion that cannot be, that in one world-system two Arahants, Perfectly Enlightened Ones, should arise neither preceding nor succeeding each other; this situation does not exist.' |
desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādapaṭipattiyaṃ anusāsanti. |
And, venerable Nāgasena, all Tathāgatas teach the thirty-seven factors of enlightenment; when they speak, they speak of the Four Noble Truths; when they train, they train in the three trainings; when they instruct, they instruct in the practice of diligence. |
yadi, bhante nāgasena, sabbesampi tathāgatānaṃ eko uddeso ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe na uppajjanti. |
If, venerable Nāgasena, for all Tathāgatas there is one objective, one discourse, one training, one instruction, for what reason do two Tathāgatas not arise at the same moment? |
ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyopi buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya. |
Even with the arising of one Buddha, this world becomes illuminated; if a second Buddha were to arise, by the light of the two, this world would become even more greatly illuminated. |
ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ. |
And two Tathāgatas admonishing would admonish with ease, and instructing would instruct with ease. |
tattha me kāraṇaṃ desehi, yathāhaṃ nissaṃsayo bhaveyyanti”. |
Please explain the reason to me, so that I may be without doubt." |
♦ “ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti. |
♦ "This ten-thousand-world-system, great king, can bear only one Buddha; it bears the virtue of only one Tathāgata. |
yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya. |
If a second Buddha were to arise, this ten-thousand-world-system could not bear it; it would shake, tremble, bend, bow down, collapse, be scattered, be destroyed, be ruined; it would not be able to stand. |
♦ “yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya. |
♦ "Just as, great king, a boat might be able to hold one person. |
ekasmiṃ purise abhirūḷhe sā nāvā samupādikā bhaveyya. |
When one person has boarded it, that boat would be balanced. |
atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhiruheyya. |
Then a second person might come, similar in lifespan, complexion, age, size, whether thin or fat, and in all limbs major and minor, and he might board that boat. |
api nu sā, mahārāja, nāvā dvinnampi dhāreyyāti? |
Would that boat, great king, be able to bear them both? |
na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udaketi. |
No, venerable sir, it would shake, tremble, bend, bow down, collapse, be scattered, be destroyed, be ruined; it would not be able to stand, it would sink in the water. |
evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya ... pe ... na ṭhānamupagaccheyya. |
In the very same way, great king, this ten-thousand-world-system can bear only one Buddha; it bears the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-world-system could not bear it; it would shake... etc... it would not be able to stand. |
♦ “yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā. |
♦ "Or again, great king, a man might eat his fill, stuffing himself right up to his throat. |
so dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya. |
He, being satisfied, replete, full, with no space left, lethargic, like a staff that cannot be bent down, might eat the same amount of food again. |
api nu kho so, mahārāja, puriso sukhito bhaveyyāti? |
Would that man, great king, be happy? |
na hi, bhante, sakiṃbhuttova mareyyāti. |
No, venerable sir, having eaten just once more, he would die. |
evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī ... pe ... na ṭhānamupagaccheyyāti. |
In the very same way, great king, this ten-thousand-world-system can bear only one Buddha... etc... it would not be able to stand. |
♦ “kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavi calatīti? |
♦ "Is it, venerable Nāgasena, that the earth shakes due to the excessive weight of the Dhamma? |
idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā. |
Here, great king, there might be two carts filled with jewels up to the brim. |
ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyāti? |
If they were to take jewels from one cart and pour them into the other cart, would that cart, great king, be able to bear the jewels of both carts? |
na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemīpi tassa opateyyuṃ, akkhopi tassa bhijjeyyāti. |
No, venerable sir, its hub would burst, its spokes would break, its rim would fall apart, and its axle would break. |
kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatīti ? |
Is it, great king, that the cart breaks due to the excessive weight of the jewels? |
āma, bhanteti. |
Yes, venerable sir. |
evameva kho, mahārāja, atidhammabhārena pathavī calatīti. |
In the very same way, great king, the earth shakes due to the excessive weight of the Dhamma. |
♦ “api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ. |
♦ "Moreover, great king, this reason has been set forth to display the power of the Buddha. |
aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. |
Listen to another fitting reason, for which two Perfectly Enlightened Ones do not arise at the same moment. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, parisāya vivādo uppajjeyya, ‘tumhākaṃ buddho, amhākaṃ buddho’ti ubhatopakkhajātā bhaveyyuṃ. |
If, great king, two Perfectly Enlightened Ones were to arise at the same moment, a dispute would arise in the assembly, 'Your Buddha, our Buddha,' and they would become two factions. |
yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjati, ‘tumhākaṃ amacco amhākaṃ amacco’ti ubhatopakkhajātā honti. |
Just as, great king, a dispute arises in the retinue of two powerful ministers, 'Your minister, our minister,' and they become two factions. |
evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, parisāya vivādo uppajjeyya, ‘tumhākaṃ buddho, amhākaṃ buddho’ti ubhatopakkhajātā bhaveyyuṃ. |
In the very same way, great king, if two Perfectly Enlightened Ones were to arise at the same moment, a dispute would arise in the assembly, 'Your Buddha, our Buddha,' and they would become two factions. |
idaṃ paṭhamaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. |
Listen to this first reason, for which two Perfectly Enlightened Ones do not arise at the same moment. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. |
♦ "Listen to yet another, further reason, great king, for which two Perfectly Enlightened Ones do not arise at the same moment. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, aggo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. |
If, great king, two Perfectly Enlightened Ones were to arise at the same moment, the statement 'the Buddha is the highest' would be false. |
jeṭṭho buddhoti ... pe ... seṭṭho buddhoti. |
'The Buddha is the eldest'... etc... 'The Buddha is the best.' |
visiṭṭho buddhoti, uttamo buddhoti, pavaro buddhoti, asamo buddhoti, asamasamo buddhoti, appaṭisamo buddhoti, appaṭibhāgo buddhoti, appaṭipuggalo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. |
'The Buddha is distinguished,' 'the Buddha is supreme,' 'the Buddha is excellent,' 'the Buddha is unequal,' 'the Buddha is unequal to the unequal,' 'the Buddha is incomparable,' 'the Buddha is without a counterpart,' 'the Buddha is without a rival person,' these statements would be false. |
imampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. |
Accept this reason also, great king, in its meaning, for which two Perfectly Enlightened Ones do not arise at the same moment. |
♦ “apica, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakatikā esā, yaṃ ekoyeva buddho loke uppajjati. |
♦ "Moreover, great king, it is the natural character of the Blessed Buddhas that only one Buddha arises in the world. |
kasmā? kāraṇamahantattā sabbaññubuddhaguṇānaṃ. |
Why? Because of the greatness of the reason, the qualities of the all-knowing Buddha. |
aññampi, mahārāja, yaṃ mahantaṃ hoti, taṃ ekaṃyeva hoti. |
Also, great king, whatever is great is one. |
pathavī, mahārāja, mahantī, sā ekāyeva. |
The earth, great king, is great, and it is one. |
sāgaro mahanto, so ekoyeva. |
The ocean is great, and it is one. |
sineru girirāja mahanto, so ekoyeva. |
Sineru, the king of mountains, is great, and it is one. |
ākāso mahanto, so ekoyeva . |
Space is great, and it is one. |
sakko mahanto, so ekoyeva. |
Sakka is great, and he is one. |
brahmā mahanto, so ekoyeva. |
Brahmā is great, and he is one. |
tathāgato arahaṃ sammāsambuddho mahanto, so ekoyeva. |
The Tathāgata, the Arahant, the Perfectly Enlightened One is great, and he is one. |
yattha te uppajjanti, tattha aññesaṃ okāso na hoti. |
Where they arise, there is no opportunity for others. |
tasmā tathāgato arahaṃ sammāsambuddho ekoyeva loke uppajjatīti. |
Therefore, only one Tathāgata, Arahant, Perfectly Enlightened One arises in the world. |
sukathito, bhante nāgasena, pañho opammehi kāraṇehī”ti. |
The question, venerable Nāgasena, has been well-explained with similes and reasons." |
♦ ekissā lokadhātuyāti ekasmiṃ cakkavāḷe. |
♦ In one world-system means in one universe. |
heṭṭhā imināva padena dasa cakkavāḷasahassāni gahitāni, tānipi ekacakkavāḷeneva paricchindituṃ vaṭṭanti. |
Below, with this same term, ten thousand world-systems are included, but they can also be defined by a single world-system. |
buddhā hi uppajjamānā imasmiṃyeva cakkavāḷe uppajjanti, uppajjanaṭṭhāne pana vārite ito aññesu cakkavāḷesu na uppajjantīti vāritameva hoti. |
For Buddhas, when they arise, arise in this very world-system; when the place of arising is prevented, it is prevented that they arise in other world-systems from here. |
♦ paṭhamavaggavaṇṇanā. |
♦ Commentary on the First Section. |
♦ 15. aṭṭhānapāḷi |
♦ 15. The Discourse on Impossibilities |
♦ (15) 2. aṭṭhānapāḷi-dutiyavaggavaṇṇanā |
♦ (15) 2. Commentary on the Second Section of the Discourse on Impossibilities |
♦ 278. apubbaṃ acarimanti ettha cakkaratanapātubhāvato pubbe pubbaṃ, tasseva antaradhānato pacchā carimaṃ. |
♦ 278. Not preceding and not succeeding means here, before the appearance of the wheel-treasure is "preceding," and after its disappearance is "succeeding." |
tattha dvidhā cakkaratanassa antaradhānaṃ hoti cakkavattino kālakiriyāya vā pabbajjāya vā. |
There, the disappearance of the wheel-treasure happens in two ways: either by the death of the wheel-turning monarch or by his going forth into homelessness. |
antaradhāyamānañca pana taṃ kālakiriyato vā pabbajjato vā sattame divase antaradhāyati, tato paraṃ cakkavattino pātubhāvo avārito. |
And when it disappears, it disappears on the seventh day after his death or going forth; after that, the appearance of a wheel-turning monarch is not prevented. |
♦ kasmā pana ekacakkavāḷe dve cakkavattino na uppajjantīti? |
♦ But why do two wheel-turning monarchs not arise in one world-system? |
vivādupacchedato, acchariyabhāvato, cakkaratanassa mahānubhāvato ca. |
Because of the cessation of disputes, because of the wondrous nature, and because of the great power of the wheel-treasure. |
dvīsu hi uppajjantesu “amhākaṃ rājā mahanto, amhākaṃ rājā mahanto”ti vivādo uppajjeyya, “ekasmiṃ dīpe cakkavattī, ekasmiṃ dīpe cakkavattī”ti ca anacchariyo bhaveyya. |
For if two were to arise, a dispute would arise, "Our king is great, our king is great," and "a wheel-turning monarch in one continent, a wheel-turning monarch in another continent" would not be wondrous. |
yo cāyaṃ cakkaratanassa dvisahassadīpaparivāresu catūsu mahādīpesu issariyānuppadānasamattho mahānubhāvo, sopi parihāyetha. |
And that great power of the wheel-treasure, which is capable of bestowing sovereignty over the four great continents with their two thousand surrounding islands, would also diminish. |
iti vivādupacchedato acchariyabhāvato cakkaratanassa mahānubhāvato ca na ekacakkavāḷe dve uppajjanti. |
Thus, because of the cessation of disputes, the wondrous nature, and the great power of the wheel-treasure, two do not arise in one world-system. |
♦ 279. yaṃ itthī arahaṃ assa sammāsambuddhoti ettha tiṭṭhatu tāva sabbaññuguṇe nibbattetvā lokanittharaṇasamattho buddhabhāvo, paṇidhānamattampi itthiyā na sampajjati. |
♦ 279. That a woman should be an Arahant, a Perfectly Enlightened One, here, let alone the state of a Buddha capable of delivering the world after having developed the qualities of omniscience, even the aspiration for it does not succeed for a woman. |
♦ “manussattaṃ liṅgasampatti, hetu satthāradassanaṃ. |
♦ "Human existence, perfection of gender, cause, seeing the Teacher. |
♦ pabbajjā guṇasampatti, adhikāro ca chandatā. |
♦ Going forth, perfection of virtue, spiritual authority, and aspiration. |
♦ aṭṭha dhammasamodhānā, abhinīhāro samijjhatī”ti. |
♦ With the conjunction of these eight factors, the supreme aspiration is achieved." |
— |
— |
♦ imāni hi paṇidhānasampattikāraṇāni. |
♦ These are the causes for the success of the aspiration. |
iti paṇidhānampi sampādetuṃ asamatthāya itthiyā kuto buddhabhāvoti. |
Thus, for a woman who is incapable of even fulfilling the aspiration, whence the state of a Buddha? |
“aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho”ti vuttaṃ . |
"It is impossible, monks, it is an occasion that cannot be, that a woman should be an Arahant, a Perfectly Enlightened One," it is said. |
sabbākāraparipūrova puññussayo sabbākāraparipūrameva attabhāvaṃ nibbattetīti purisova arahaṃ hoti sammāsambuddho, na itthī. |
Only a man, with an accumulation of merit that is perfect in all aspects, brings forth a state of being that is perfect in all aspects, and thus becomes an Arahant, a Perfectly Enlightened One, not a woman. |
♦ 280. rājā assa cakkavattītiādīsupi yasmā itthiyā kosohitavatthaguyhatādīnaṃ abhāvena lakkhaṇāni na paripūranti, itthiratanābhāvena sattaratanasamaṅgitā na sampajjati, sabbamanussehi ca adhiko attabhāvo na hoti. |
♦ 280. In cases like "a king should be a wheel-turner," because a woman's characteristics are not complete due to the absence of the treasury of a hidden organ, etc., and because the perfection of the seven treasures is not achieved due to the absence of the woman-treasure, and because her state of being is not superior to all men. |
tasmā “aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī rājā assa cakkavattī”ti vuttaṃ. |
Therefore, it is said, "It is impossible, monks, it is an occasion that cannot be, that a woman should be a wheel-turning king." |
♦ 281. yasmā ca sakkattādīni tīṇi ṭhānāni uttamāni, itthiliṅgañca hīnaṃ, tasmā cassā sakkattādīnipi paṭisiddhāni. |
♦ 281. And because the three positions, such as that of Sakka, are supreme, and the female gender is inferior, therefore, the positions of Sakka and others are also denied to her. |
♦ nanu ca yathā itthiliṅgaṃ, evaṃ purisaliṅgampi brahmaloke natthi. |
♦ But surely, just as the female gender, so also the male gender does not exist in the Brahma world. |
tasmā “yaṃ puriso brahmattaṃ kāreyya, ṭhānametaṃ vijjatī”tipi na vattabbaṃ siyāti. |
Therefore, it should not be said, "That a man should attain the state of Brahma, this situation exists." |
no na vattabbaṃ. |
No, it should not be said. |
kasmā? idha purisassa tattha nibbattanato. |
Why? Because here, a man is born there. |
brahmattanti hi mahābrahmattaṃ adhippetaṃ. |
For by "Brahma-hood" is meant the state of a Mahābrahmā. |
itthī ca idha jhānaṃ bhāvetvā kālaṃ katvā brahmapārisajjānaṃ sahabyataṃ upapajjati, na mahābrahmānaṃ. |
A woman, having developed jhāna here and passed away, is reborn in the company of the retinue of Brahma, not among the Mahābrahmās. |
puriso pana tattha nuppajjatīti na vattabbo. |
But it cannot be said that a man is not reborn there. |
samānepi cettha ubhayaliṅgābhāve purisasaṇṭhānāva brahmāno, na itthisaṇṭhānā. |
Even though there is an absence of both genders there, the Brahmas have the form of men, not the form of women. |
tasmā suvuttamevetaṃ. |
Therefore, this is well said. |
♦ 284. kāyaduccaritassātiādīsu yathā nimbabījakosātakibījādīni madhuraṃ phalaṃ na nibbattenti, asātaṃ amadhurameva nibbattenti, evaṃ kāyaduccaritādīni madhuraṃ vipākaṃ na nibbattenti, amadhurameva nibbattenti. |
♦ 284. In cases like "of bodily misconduct," just as neem seeds, luffa seeds, etc., do not produce sweet fruit, but produce unpleasant and unsweet fruit, so also bodily misconduct, etc., do not produce a sweet result, but produce an unsweet result. |
yathā ca ucchubījasālibījādīni madhuraṃ sādurasameva phalaṃ nibbattenti, na asātaṃ kaṭukaṃ. |
And just as sugarcane seeds, rice seeds, etc., produce sweet and pleasant-tasting fruit, not unpleasant and bitter. |
evaṃ kāyasucaritādīni madhurameva vipākaṃ nibbattenti, na amadhuraṃ. |
So also bodily good conduct, etc., produce a sweet result, not an unsweet one. |
vuttampi cetaṃ — |
And this has been said — |
♦ “yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ. |
♦ "As one sows the seed, so one reaps the fruit. |
♦ kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakan”ti. |
♦ A doer of good reaps good, and a doer of evil reaps evil." |
. |
. |
♦ tasmā “aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ kāyaduccaritassā”tiādi vuttaṃ. |
♦ Therefore, "It is impossible, monks, it is an occasion that cannot be, that of bodily misconduct," etc., is said. |
♦ 290-295. kāyaduccaritasamaṅgītiādīsu samaṅgīti pañcavidhā samaṅgitā — āyūhanasamaṅgitā, cetanāsamaṅgitā, kammasamaṅgitā, vipākasamaṅgitā, upaṭṭhānasamaṅgitāti. |
♦ 290-295. In "endowed with bodily misconduct," etc., endowment is a fivefold endowment: endowment by accumulation, endowment by intention, endowment by action, endowment by result, and endowment by manifestation. |
tattha kusalākusalakammāyūhanakkhaṇe āyūhanasamaṅgitāti vuccati. |
There, at the moment of accumulating wholesome or unwholesome kamma, it is called endowment by accumulation. |
tathā cetanāsamaṅgitā. |
Likewise, endowment by intention. |
yāva pana sattā arahattaṃ na pāpuṇanti, tāva sabbepi sattā pubbe upacitacetanāya samaṅgitāya cetanāsamaṅginoti vuccanti. |
As long as beings have not attained arahantship, all beings are said to be endowed with intention because of their being endowed with previously accumulated intentions. |
esā cetanāsamaṅgitā. |
This is endowment by intention. |
yāva arahattaṃ na pāpuṇanti, tāva sabbepi sattā pubbe upacitaṃ vipākārahaṃ kammaṃ sandhāya “kammasamaṅgino”ti vuccanti. |
As long as beings have not attained arahantship, all beings, in reference to previously accumulated kamma that is ready to yield its result, are said to be "endowed with kamma." |
esā kammasamaṅgitā. |
This is endowment by kamma. |
vipākasamaṅgitā vipākakkhaṇeyeva veditabbā. |
Endowment by result should be understood at the moment of the result itself. |
yāva pana sattā arahattaṃ na pāpuṇanti, tāva tesaṃ tato tato cavitvā niraye uppajjamānānaṃ aggijālālohakumbhiādīhi upaṭṭhānākārehi nirayo, gabbhaseyyakattaṃ āpajjamānānaṃ mātukucchi, devesu uppajjamānānaṃ kapparukkhavimānādīhi upaṭṭhānākārehi devalokoti evaṃ upapattinimittaṃ upaṭṭhāti. |
As long as beings have not attained arahantship, when they pass away from here and there and are reborn in hell, hell manifests to them in the form of flames of fire, copper cauldrons, etc.; when they are undergoing a womb-existence, the mother's womb; when they are reborn among the gods, the celestial world manifests in the form of wish-fulfilling trees, celestial mansions, etc. Thus, the sign of rebirth manifests. |
iti nesaṃ iminā upapattinimittaupaṭṭhānena aparimuttatā upaṭṭhānasamaṅgitā nāma. |
Thus, their being not free from this manifestation of the sign of rebirth is called endowment by manifestation. |
sā calati, sesā niccalā. |
It is unstable, the others are stable. |
niraye hi upaṭṭhitepi devaloko upaṭṭhāti, devaloke upaṭṭhitepi nirayo upaṭṭhāti, manussaloke upaṭṭhitepi tiracchānayoni upaṭṭhāti, tiracchānayoniyā ca upaṭṭhitāyapi manussaloko upaṭṭhātiyeva. |
For even when hell has manifested, the celestial world can manifest; even when the celestial world has manifested, hell can manifest; even when the human world has manifested, the animal realm can manifest; and even when the animal realm has manifested, the human world can also manifest. |
♦ tatridaṃ vatthu — soṇagiripāde kira acelavihāre soṇatthero nāma eko dhammakathiko. |
♦ Here is a story about this: At the foot of Soṇagiri, there was, it is said, a monastery of naked ascetics, and a Dhamma-teacher named Soṇatthera. |
tassa pitā sunakhavājiko nāma ahosi, thero taṃ paṭibāhantopi saṃvare ṭhapetuṃ asakkonto “mā nassi varāko”ti mahallakakāle akāmakaṃ naṃ pabbājesi. |
His father was named Sunakhavājika. The elder, though trying to restrain him, was unable to establish him in restraint, and thinking, "Let the poor wretch not be lost," had him ordained in his old age against his will. |
tassa gilānaseyyāya nipannassa nirayo upaṭṭhāsi. |
When he was lying on his sickbed, hell manifested to him. |
soṇagiripādato mahantā sunakhā āgantvā khāditukāmā viya samparivāresuṃ. |
Large dogs from the foot of Soṇagiri came and surrounded him as if wanting to devour him. |
so mahābhayabhīto “vārehi, tāta soṇa, vārehi, tāta soṇā”ti āha. |
He, terrified with great fear, said, "Ward them off, son Soṇa, ward them off, son Soṇa!" |
kiṃ mahātherāti? |
What is it, great elder? |
na passasi, tātāti taṃ pavattiṃ ācikkhi. |
"Don't you see, son?" he said, and described what was happening. |
soṇatthero “kathañhi nāma mādisassa pitā niraye nibbattissati, patiṭṭhāssa bhavissāmī”ti sāmaṇerehi nānāpupphāni āharāpetvā cetiyaṅgaṇabodhiyaṅgaṇesu talasantharaṇapūjaṃ āsanapūjañca kāretvā pitaraṃ mañcakena cetiyaṅgaṇaṃ haritvā mañce nisīdāpetvā “ayaṃ, mahāthera, pūjā tumhākaṃ atthāya katā, ‘ayaṃ me bhagavā duggatapaṇṇākāro’ti vatvā bhagavantaṃ vanditvā cittaṃ pasādehī”ti āha. |
Soṇatthera thought, "How can my father, of all people, be reborn in hell? I will be his refuge." He had the novices bring various flowers and had offerings of strewn flowers and seat-offerings made in the stupa courtyard and the Bodhi-tree courtyard. He then had his father carried on a couch to the stupa courtyard and, having him seated on the couch, said, "This offering, great elder, has been made for your sake. Saying, 'This Blessed One is my refuge in distress,' pay homage to the Blessed One and gladden your mind." |
sā mahāthero pūjaṃ disvā tathā karonto cittaṃ pasādesi. |
The great elder saw the offering and, doing so, gladdened his mind. |
tāvadevassa devaloko upaṭṭhāsi. |
At that very moment, the celestial world manifested to him. |
nandanavana-cittalatāvana-missakavana-phārusakavana-vimānāni ceva devanāṭakāni ca parivāretvā ṭhitāni viya ahesuṃ. |
The Nandanavana, Cittalatāvana, Missakavana, and Phārusakavana groves, along with celestial mansions and celestial dancers, appeared as if they were surrounding him. |
so “apetha, soṇa, apetha, soṇā”ti theraṃ āha. |
He said to the elder, "Go away, Soṇa, go away, Soṇa." |
kimidaṃ, mahātherāti? |
What is this, great elder? |
etā te mātaro āgacchantīti. |
Those are your mothers coming. |
thero “saggo upaṭṭhito mahātherassā”ti cintesi. |
The elder thought, "Heaven has manifested to the great elder." |
evaṃ upaṭṭhānasamaṅgitā calatīti veditabbā. |
Thus it should be understood that the endowment of manifestation is unstable. |
etāsu samaṅgitāsu idha āyūhanacetanākamma-samaṅgitāvasena “kāyaduccaritasamaṅgī”tiādi vuttaṃ. |
Among these endowments, here "endowed with bodily misconduct," etc., is said in the sense of endowment by accumulation, intention, and action. |
♦ tattha eke ācariyā “yasmiṃ khaṇe kammaṃ āyūhati, tasmiṃyeva khaṇe tassa saggo vārito”ti vadanti. |
♦ There, some teachers say, "At the moment one accumulates kamma, at that very moment, heaven is barred for him." |
apare pana “āyūhitakammaṃ nāma vipākavāraṃ labhantampi atthi alabhantampi. |
But others say, "Accumulated kamma sometimes gets an opportunity to yield its result and sometimes does not. There, when the kamma gets an opportunity to yield its result, at that very moment, heaven is barred for him." |
tattha yadā kammaṃ vipākavāraṃ labhati, tasmiṃyeva kāle tassa saggo vārito”ti vadanti. |
The rest is clear in meaning everywhere. |
sesaṃ sabbattha uttānatthamevāti. |
|
♦ aṭṭhānapāḷivaṇṇanā niṭṭhitā. |
♦ The commentary on the Discourse on Impossibilities is finished. |
♦ 16. ekadhammapāḷi |
♦ 16. The Discourse on Single Things |
♦ [unnamed] |
♦ [unnamed] |
♦ (16) 1. ekadhammapāḷi-paṭhamavaggavaṇṇanā |
♦ (16) 1. Commentary on the First Section of the Discourse on Single Things |
♦ 296. ekadhammapāḷiyaṃ ekadhammoti ekasabhāvo. |
♦ 296. In the Discourse on Single Things, "a single thing" means a single nature. |
ekantanibbidāyāti ekantena vaṭṭe nibbindanatthāya ukkaṇṭhanatthāya. |
For utter disenchantment means for utter disenchantment with the round of existence, for weariness. |
virāgāyāti vaṭṭe virajjanatthāya, rāgādīnaṃ vā kilesānaṃ virajjanāya vigamāya. |
For dispassion means for becoming dispassionate towards the round of existence, or for the dispassion and fading away of defilements such as greed. |
nirodhāyāti rāgādīnaṃ nirodhāya appavattikaraṇatthāya, vaṭṭasseva vā nirujjhanatthāya. |
For cessation means for the cessation of greed and so on, for the sake of causing non-arising, or for the ceasing of the round of existence itself. |
upasamāyāti kilesavūpasamanatthāya, abhiññāyāti aniccādivasena lakkhaṇattayaṃ āropetvā abhijānanatthāya. |
For calming means for the calming of the defilements; for higher knowledge means for knowing things as they are by applying the three characteristics of impermanence, etc. |
sambodhāyāti catunnaṃ saccānaṃ bujjhanatthāya, “bodhi vuccati catūsu maggesu ñāṇan”ti evaṃ vuttassa vā catumaggañāṇassa paṭivijjhanatthāya. |
For enlightenment means for awakening to the four truths, or for the sake of penetrating the knowledge of the four paths, which is said thus: "Enlightenment is called the knowledge in the four paths." |
nibbānāyāti appaccayanibbānassa sacchikaraṇatthāya. |
For Nibbāna means for the sake of realizing the unconditioned Nibbāna. |
♦ iti bhagavā imehi sattahi padehi buddhānussatikammaṭṭhānassa vaṇṇaṃ kathesi. |
♦ Thus the Blessed One praised the meditation subject of the recollection of the Buddha with these seven terms. |
kasmā? mahājanassa ussāhajananatthaṃ visakaṇṭakavāṇijo viya attano paṇiyassa. |
Why? To generate enthusiasm in the great assembly, like a seller of antidotes for his wares. |
visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. |
A seller of antidotes is called a seller of molasses. |
so kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭenādāya paccantagāmaṃ gantvā “visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā”ti ugghosesi. |
He, it is said, taking molasses, jaggery, sugar, etc., in a cart, went to a border village and announced, "Take the antidote, take the antidote!" |
taṃ sutvā gāmikā “visaṃ nāma kakkhaḷaṃ ghoraṃ. |
Hearing this, the villagers thought, "Poison is harsh and terrible. |
yo naṃ khādati, so marati. |
Whoever eats it, dies. |
kaṇṭakampi vijjhitvā māreti, ubhopete kakkhaḷā. |
A thorn also kills by piercing; both are harsh. |
ko ettha ānisaṃso”ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. |
What is the benefit here?" and they closed the doors of their houses and made their children run away. |
taṃ disvā vāṇijo ‘avohārakusalā ime gāmikā, handa ne upāyena gāhāpemī”ti “atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhi vāpi labbhatī”ti ugghosesi. |
Seeing this, the merchant thought, 'These villagers are unskilled in trade, come, I will make them take it by a stratagem,' and announced, "Take the very sweet, take the very delicious, molasses, jaggery, sugar are available cheap, or they can be had for counterfeit coins and counterfeit kahāpaṇas." |
taṃ sutvā gāmikā tuṭṭhapahaṭṭhā vaggavaggā gantvā bahumpi mūlaṃ datvā aggahesuṃ. |
Hearing this, the villagers, delighted and overjoyed, went in groups and, giving a high price, took a large quantity. |
♦ tattha visakaṇṭakavāṇijassa “visakaṇṭakaṃ gaṇhathā”ti ugghosanaṃ viya bhagavato buddhānussatikammaṭṭhānakathanaṃ, visakaṇṭake vaṇṇaṃ kathetvā tassa gahaṇatthāya mahājanassa ussāhakaraṇaṃ viya imehi sattahi padehi buddhānussatikammaṭṭhānassa vaṇṇabhaṇanena tassa mahājanassa ussāhakaraṇaṃ. |
♦ There, just as the announcement of the seller of antidotes, "Take the antidote," is the teaching of the meditation subject of the recollection of the Buddha by the Blessed One, so the generation of enthusiasm in the great assembly for taking it, by praising the antidote, is like the generation of enthusiasm in that great assembly by praising the meditation subject of the recollection of the Buddha with these seven terms. |
♦ katamo ekadhammoti kathetukamyatāpucchā. |
♦ What is the one thing? This is a question expressing the desire to speak. |
buddhānussatīti buddhaṃ ārabbha uppannā anussati, buddhaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection of the Buddha is the recollection that arises with the Buddha as its object; it is a term for the mindfulness that has the qualities of the Buddha as its object. |
taṃ panetaṃ buddhānussatikammaṭṭhānaṃ duvidhaṃ hoti cittasampahaṃsanatthañceva vipassanatthañca. |
This meditation subject of the recollection of the Buddha is twofold: for the purpose of gladdening the mind and for the purpose of insight. |
kathaṃ? yadā hi asubhārammaṇesu aññataraṃ bhāventassa bhikkhuno cittuppādo upahaññati ukkaṇṭhati nirassādo hoti, vīthiṃ nappaṭipajjati, kūṭagoṇo viya ito cito ca vidhāvati. |
How? When, for a monk developing one of the meditation subjects on impurity, the arising of the mind is hindered, he is disheartened, it is without taste, it does not follow the path, and it runs hither and thither like a rogue bull. |
tasmiṃ khaṇe esa mūlakammaṭṭhānaṃ pahāya “itipi so bhagavā”tiādinā nayena tathāgatassa lokiyalokuttaraguṇe anussarati. |
At that moment, abandoning that primary meditation subject, he recollects the worldly and supramundane qualities of the Tathāgata with the formula, "Thus indeed is the Blessed One..." |
tassevaṃ buddhaṃ anussarantassa cittuppādo pasīdati, vinīvaraṇo hoti . |
For him, thus recollecting the Buddha, the arising of the mind becomes serene, it becomes free from the hindrances. |
so taṃ cittaṃ evaṃ dametvā puna mūlakammaṭṭhānaṃyeva manasi karoti. |
He, having thus subdued that mind, again directs his mind to the primary meditation subject. |
kathaṃ? yathā nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna taṃ chindeyya. |
How? Just as a strong man, felling a great tree for the ridgepole of a gabled house, though unable to fell the great tree merely by cutting the branches and leaves because the edge of his axe has become blunt, does not give up the task but goes to a blacksmith's workshop, has a sharp axe made, and then fells it again. |
evaṃsampadamidaṃ daṭṭhabbaṃ. |
This should be seen as such a success. |
so evaṃ buddhānussativasena cittaṃ paridametvā puna mūlakammaṭṭhānaṃ manasikaronto asubhārammaṇaṃ paṭhamajjhānaṃ nibbattetvā jhānaṅgāni sammasitvā ariyabhūmiṃ okkamati. |
He, having thus subdued his mind by means of the recollection of the Buddha, and then directing his mind to the primary meditation subject, develops the first jhāna on the meditation subject of impurity, and having contemplated the jhāna factors, he enters the noble plane. |
evaṃ tāva cittasampahaṃsanatthaṃ hoti. |
Thus, it is for the purpose of gladdening the mind. |
♦ yadā panesa buddhānussatiṃ anussaritvā “ko ayaṃ itipi so bhagavātiādinā nayena anussari, itthi nu kho puriso nu kho devamanussamārabrahmānaṃ aññataro nu kho”ti pariggaṇhanto “na añño koci, satisampayuttaṃ pana cittameva anussarī”ti disvā “taṃ kho panetaṃ cittaṃ khandhato viññāṇakkhandho hoti, tena sampayuttā vedanā vedanākkhandho, tena sampayuttā saññā saññākkhandho, sahajātā phassādayo saṅkhārakkhandhoti ime cattāro arūpakkhandhā hontī”ti arūpañca vavatthapetvā tassa nissayaṃ pariyesanto hadayavatthuṃ disvā tassa nissayāni cattāri mahābhūtāni, tāni upādāya pavattāni sesaupādārūpāni ca pariggahetvā “sabbampetaṃ rūpaṃ rūpakkhandho”ti vavatthapetvā “idañca rūpaṃ purimañca arūpan”ti saṅkhepato rūpārūpaṃ, pabhedato pañcakkhandhe puna “saṅkhepato pañcapete khandhā dukkhasaccan”ti dukkhasaccaṃ vavatthapetvā “tassa pabhāvikā taṇhā samudayasaccaṃ, tassā nirodho nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccan”ti evaṃ pubbabhāge cattāri ca saccāni vavatthapetvā paṭipāṭiyā ariyabhūmiṃ okkamati. |
♦ But when he, having recollected the recollection of the Buddha, and having reflected with the formula, "Who is this, 'Thus indeed is the Blessed One'...", and investigating, "Is it a woman, or a man, or one of the devas, humans, māras, or brahmās?", and seeing, "It is no one else, but the mind associated with mindfulness that I have recollected," and seeing that "This mind, from the perspective of the aggregates, is the aggregate of consciousness; the feeling associated with it is the aggregate of feeling; the perception associated with it is the aggregate of perception; the co-nascent contact, etc., are the aggregate of formations; these are the four formless aggregates," and having determined the formless, and searching for its support, and seeing the heart-base, and seeing its supports, the four great elements, and having comprehended the remaining derivative forms that arise depending on them, and having determined, "All this form is the aggregate of form," and having determined, "This form and the previous formless," in brief, form and formless, and in detail, the five aggregates, and then, "In brief, these five aggregates are the truth of suffering," and having determined the truth of suffering, and "The craving that is its cause is the truth of the origin; its cessation is the truth of cessation; the path that knows cessation is the truth of the path," thus, in the preliminary stage, having determined the four truths, he enters the noble plane in sequence. |
tadāssa imaṃ kammaṭṭhānaṃ vipassanatthaṃ nāma hoti. |
Then this meditation subject of his is for the purpose of insight. |
ayaṃ khotiādi appanāvāro vuttanayeneva veditabbo. |
This "This is indeed," etc., the absorption stage, should be understood in the way that has been explained. |
♦ 297. dhammānussatiādīsupi eseva nayo. |
♦ 297. In the recollection of the Dhamma, etc., the method is the same. |
ayaṃ panettha vacanattho — dhammaṃ ārabbha uppannā anussati dhammānussati, svākkhātatādidhammaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
This is the word-meaning here: recollection that arises with the Dhamma as its object is recollection of the Dhamma; it is a term for the mindfulness that has the qualities of the Dhamma, such as being well-expounded, as its object. |
saṅghaṃ ārabbha uppannā anussati saṅghānussati, suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection that arises with the Sangha as its object is recollection of the Sangha; it is a term for the mindfulness that has the qualities of the Sangha, such as practicing the good way, as its object. |
sīlaṃ ārabbha uppannā anussati sīlānussati, akhaṇḍatādisīlaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection that arises with virtue as its object is recollection of virtue; it is a term for the mindfulness that has the qualities of virtue, such as being unbroken, as its object. |
cāgaṃ ārabbha uppannā anussati cāgānussati, muttacāgatādicāgaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection that arises with generosity as its object is recollection of generosity; it is a term for the mindfulness that has the qualities of generosity, such as open-handedness, as its object. |
devatā ārabbha uppannā anussati devatānussati, devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection that arises with deities as its object is recollection of deities; it is a term for the mindfulness that has one's own qualities of faith, etc., as its object, with the deities as witnesses. |
ānāpāne ārabbha uppannā sati ānāpānassati, assāsapassāsanimittārammaṇāya satiyā etaṃ adhivacanaṃ. |
Mindfulness that arises with the in-and-out breaths as its object is mindfulness of breathing; it is a term for the mindfulness that has the sign of the in-and-out breaths as its object. |
maraṇaṃ ārabbha uppannā sati maraṇassati, jīvitindriyupacchedārammaṇāya satiyā etaṃ adhivacanaṃ. |
Mindfulness that arises with death as its object is mindfulness of death; it is a term for the mindfulness that has the cessation of the life-faculty as its object. |
kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatāsatīti vattabbe rassaṃ akatvā kāyagatāsatīti vuttā. |
Gone to the physical body, divided into hair of the head, etc., or gone to the body, is kāyagatā; and that which is kāyagatā and sati is kāyagatāsatī, but without shortening it is said as kāyagatāsatī. |
kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etaṃ adhivacanaṃ. |
It is a term for the mindfulness that has the sign of the parts of the body, such as the hair of the head, as its object. |
upasamaṃ ārabbha uppannā anussati upasamānussati, sabbadukkhūpasamārammaṇāya satiyā etaṃ adhivacanaṃ. |
Recollection that arises with peace as its object is recollection of peace; it is a term for the mindfulness that has the calming of all suffering as its object. |
duvidho vā upasamo accantūpasamo ca khayūpasamo ca. |
Or peace is twofold: ultimate peace and peace through eradication. |
tattha accantūpasamo nāma nibbānaṃ, khayūpasamo nāma maggo. |
There, ultimate peace is Nibbāna, and peace through eradication is the path. |
evametaṃ duvidhampi upasamaṃ anussarantassa uppannā sati upasamānussatīti ayamettha attho. |
Thus, for one recollecting this twofold peace, the mindfulness that arises is the recollection of peace; this is the meaning here. |
iti imesu dasasu kammaṭṭhānesu ānāpānassati maraṇassati kāyagatāsatīti imāni tīṇi vipassanatthāneva honti, sesāni satta cittasampahaṃsanatthānipi hontīti. |
Thus, among these ten meditation subjects, mindfulness of breathing, mindfulness of death, and mindfulness directed to the body are for the purpose of insight only; the other seven are also for the purpose of gladdening the mind. |
♦ paṭhamavaggavaṇṇanā. |
♦ Commentary on the First Section. |
♦ 16. ekadhammapāḷi |
♦ 16. The Discourse on Single Things |
♦ (16) 2. ekadhammapāḷi-dutiyavaggavaṇṇanā |
♦ (16) 2. Commentary on the Second Section of the Discourse on Single Things |
♦ 298. dutiye micchādiṭṭhīti dvāsaṭṭhividhāyapi micchādiṭṭhiyā etaṃ adhivacanaṃ. |
♦ 298. In the second, "wrong view" is a term for all sixty-two kinds of wrong view. |
micchādiṭṭhikassāti tāya diṭṭhiyā samannāgatassa. |
Of one with wrong view means of one endowed with that view. |
♦ 299. sammādiṭṭhīti pañcavidhāyapi sammādiṭṭhiyā etaṃ adhivacanaṃ. |
♦ 299. "Right view" is a term for all five kinds of right view. |
sammādiṭṭhikassāti tāya diṭṭhiyā samannāgatassa. |
Of one with right view means of one endowed with that view. |
♦ 302. ayoniso manasikāroti anupāyamanasikāro. |
♦ 302. Unwise attention is attention without a proper method. |
♦ 303. yoniso manasikāroti upāyamanasikāro. |
♦ 303. Wise attention is attention with a proper method. |
tattha ayoniso manasikaroto pubbe anuppannā micchādiṭṭhi uppajjati, uppannā pana yāva niyāmokkamanā pavaḍḍhati. |
There, for one who pays unwise attention, wrong view that has not yet arisen arises, and what has arisen grows until the point of entering the fixed course. |
niyāme okkante vaḍḍhitā nāma hoti. |
When one has entered the fixed course, it is said to have grown. |
yoniso manasikaroto pubbe anuppannā sammādiṭṭhi uppajjati, uppannā pana yāva arahattamaggā pavaḍḍhati. |
For one who pays wise attention, right view that has not yet arisen arises, and what has arisen grows until the path of Arahantship. |
arahattaphale patte vaḍḍhitā nāma hoti. |
When one has reached the fruit of Arahantship, it is said to have grown. |
♦ 304. micchādiṭṭhiyā, bhikkhave, samannāgatā sattāti ettha ekaccā micchādiṭṭhi saggāvaraṇā ceva hoti maggāvaraṇā ca, ekaccā maggāvaraṇāva, na saggāvaraṇā, ekaccā neva saggāvaraṇā na maggāvaraṇā. |
♦ 304. "Beings endowed with wrong view, monks," here, some wrong views are a barrier to heaven and a barrier to the path; some are only a barrier to the path, not a barrier to heaven; some are neither a barrier to heaven nor a barrier to the path. |
tattha ahetukadiṭṭhi, akiriyadiṭṭhi, natthikadiṭṭhīti ayaṃ tividhā saggāvaraṇā ceva hoti maggāvaraṇā ca. |
There, the view of non-causality, the view of non-action, and the nihilistic view, these three are both a barrier to heaven and a barrier to the path. |
dasavatthukā antaggāhikā micchādiṭṭhi maggāvaraṇāva hoti na saggāvaraṇā. |
The wrong view that holds to extremes, based on ten points, is only a barrier to the path, not a barrier to heaven. |
vīsativatthukā sakkāyadiṭṭhi neva saggāvaraṇā na maggāvaraṇā. |
The identity-view based on twenty points is neither a barrier to heaven nor a barrier to the path. |
idaṃ pana vidhānaṃ paṭikkhipitvā imasmiṃ sutte “micchādiṭṭhiyā, bhikkhave, samannāgatā”ti vacanato antamaso vīsativatthukaṃ sakkāyadiṭṭhiṃ upādāya diṭṭhi nāma saggaṃ upanetuṃ samatthā nāma natthi, ekantaṃ nirayasmiṃyeva nimujjāpetīti vuttaṃ. |
But rejecting this classification, in this sutta, it is said, "Beings endowed with wrong view, monks," and therefore, even the identity-view based on twenty points, which is a form of view, is not capable of leading to heaven, but exclusively immerses one in hell. |
yathā hi muggamāsappamāṇāpi pāsāṇasakkharā udake pakkhittā uppilavamānā nāma natthi, ekantaṃ heṭṭhāva pavisati, evamevaṃ antamaso sakkāyadiṭṭhipi saggaṃ upanetuṃ samatthā nāma natthi, ekantaṃ apāyesuyeva nimujjāpetīti. |
For just as even a stone pebble the size of a bean or a lentil, when thrown into water, does not float, but sinks to the bottom, in the same way, even the identity-view is not capable of leading to heaven, but exclusively immerses one in the lower realms. |
♦ 305. sammādiṭṭhiyā samannāgatāti ettha kammassakatasammādiṭṭhi, jhānasammādiṭṭhi, vipassanāsammādiṭṭhi, maggasammādiṭṭhi, phalasammādiṭṭhīti pañcavidhā sammādiṭṭhi. |
♦ 305. "Endowed with right view," here, there are five kinds of right view: right view of the ownership of kamma, right view of jhāna, right view of insight, right view of the path, and right view of the fruit. |
tattha kammassakatasammādiṭṭhi sampattibhavaṃ ākaḍḍhati, jhānasammādiṭṭhi rūpārūpabhave paṭisandhiṃ deti, maggasammādiṭṭhi vaṭṭaṃ viddhaṃseti, phalasammādiṭṭhi bhavaṃ paṭibāhati. |
There, right view of the ownership of kamma draws one towards a fortunate existence; right view of jhāna gives rebirth in the form and formless realms; right view of the path destroys the round of existence; right view of the fruit wards off existence. |
vipassanāsammādiṭṭhi kiṃ karotīti? |
What does the right view of insight do? |
sāpi paṭisandhiṃ nākaḍḍhati. |
It too does not draw one towards rebirth. |
tipiṭakacūḷābhayatthero panāha “sace vipassanāsammādiṭṭhi bhāvitā diṭṭheva dhamme arahattaṃ pāpetuṃ sakkoti, iccetaṃ kusalaṃ. |
But the elder Cūḷābhaya Tipiṭaka says, "If the right view of insight, when developed, is able to lead to Arahantship in this very life, this is excellent. |
sace na sakkoti, satta bhave deti, āvuso”ti. |
If it is not able, it gives seven more existences, friends." |
evamayaṃ lokiyalokuttarā sammādiṭṭhi kathitā. |
Thus this worldly and supramundane right view is explained. |
imasmiṃ panatthe lokikā bhavanipphādikāva veditabbā. |
But in this context, the worldly right view that produces existence should be understood. |
♦ 306. yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnanti ettha yathādiṭṭhīti yā yā diṭṭhi, tassā tassā anurūpaṃ. |
♦ 306. "Whatever bodily action is undertaken and adopted in accordance with the view," here, "in accordance with the view" means in conformity with whatever view one holds. |
samattanti paripuṇṇaṃ. |
"Undertaken" means complete. |
samādinnanti gahitaṃ. |
"Adopted" means held. |
tadetaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ, diṭṭhisahajātaṃ kāyakammaṃ, diṭṭhānulomikaṃ kāyakammanti tividhaṃ hoti. |
This is threefold: bodily action based on the view, bodily action co-nascent with the view, and bodily action in conformity with the view. |
tattha “pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo”ti yaṃ evaṃladdhikassa sato pāṇātipāta-adinnādāna-micchācārasaṅkhātaṃ kāyakammaṃ, idaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ nāma. |
There, the bodily action consisting of killing living beings, taking what is not given, and engaging in sexual misconduct, by one who holds the belief, "There is no evil resulting from this, there is no coming of evil," is called bodily action based on the view. |
“pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo”ti imāya pana laddhiyā iminā dassanena sahajātaṃ kāyakammaṃ diṭṭhisahajātaṃ kāyakammaṃ nāma. |
But the bodily action co-nascent with this belief and this view, "There is no evil resulting from killing living beings, taking what is not given, and engaging in sexual misconduct, there is no coming of evil," is called bodily action co-nascent with the view. |
tadeva pana samattaṃ samādinnaṃ gahitaṃ parāmaṭṭhaṃ diṭṭhānulomikaṃ kāyakammaṃ nāma. |
And that very thing, when undertaken, adopted, held, and grasped, is called bodily action in conformity with the view. |
vacīkammādīsupi eseva nayo. |
The same method applies to verbal action, etc. |
yathā panettha “pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpan”ti yojanā katā, evaṃ vacīkammamanokammesu “musā bhaṇato, pisuṇaṃ kathentassa, pharusaṃ kathentassa, samphaṃ palapantassa, abhijjhāluno, byāpannacittassa, micchādiṭṭhikassa ca sato natthi tatonidānaṃ pāpan”ti yojanā kātabbā. |
Just as here the application is made, "There is no evil resulting from killing living beings, taking what is not given, and engaging in sexual misconduct," so also in verbal and mental actions, the application should be made, "There is no evil resulting from speaking falsely, speaking slanderously, speaking harshly, engaging in frivolous talk, being covetous, having a mind of ill-will, and holding wrong view." |
♦ yā ca cetanātiādīsu diṭṭhisahajātāva cetanā cetanā nāma, diṭṭhisahajātāva patthanā patthanā nāma, cetanāpatthanānaṃ vasena cittaṭṭhapanā paṇidhi nāma, tehi pana cetanādīhi sampayuttā phassādayo saṅkhārā nāma. |
♦ In "and whatever intention," etc., the intention co-nascent with the view is called intention; the aspiration co-nascent with the view is called aspiration; the establishment of the mind through intention and aspiration is called resolve; and the formations such as contact, associated with those intentions, etc., are called formations. |
diṭṭhi hissa, bhikkhave, pāpikāti yasmā tassa puggalassa diṭṭhi pāpikā lāmikā. |
"For his view, monks, is evil," because the view of that person is evil and base. |
nikkhittanti ropitaṃ. |
"Planted" means sown. |
upādiyatīti gaṇhāti. |
"Takes up" means grasps. |
kaṭukattāyāti idaṃ purimasseva vevacanaṃ. |
"For bitterness" is a synonym for the preceding. |
♦ “vaṇṇagandharasūpeto, amboyaṃ ahuvā pure. |
♦ “Possessed of color, smell, and taste, this mango tree was once. |
♦ tameva pūjaṃ labhamāno, kenambo kaṭukapphalo. |
♦ receiving that same honor, why is the mango bitter-fruited? |
♦ “pucimandaparivāro, ambo te dadhivāhana. |
♦ “Surrounded by neem trees, your mango, O Dadhivāhana. |
♦ mūlaṃ mūlena saṃsaṭṭhaṃ, sākhā sākhā nisevare. |
♦ root is mixed with root, branch entwines with branch. |
♦ asātasannivāsena, tenambo kaṭukapphalo”ti. |
♦ due to the unpleasant association, therefore the mango is bitter-fruited.” |
— |
— |
♦ āgataṭṭhāne viya hi idhāpi kaṭukanti tittakaṃ veditabbaṃ. |
♦ Just as in the place it came from, here too ‘bitter’ should be understood as ‘unpleasant’. |
asātattāyāti amadhurattāya. |
Because of its unpleasantness means because of its lack of sweetness. |
♦ imasmi pana bījūpamasutte “diṭṭhīti niyatamicchādiṭṭhi gahitā”ti porāṇakattherā āhaṃsu. |
♦ In this Bījūpama Sutta, however, the ancient elders said, “‘By ‘view’ is meant fixed wrong view’.” |
taṃ pana paṭikkhipitvā “sabbānipi dvāsaṭṭhi diṭṭhigatāni gahitānī”ti vuttaṃ. |
But rejecting that, it was said, “All sixty-two kinds of views are included.” |
anantarasutte “pāṇātipātā viramantassa, adinnādānā viramantassa, micchācārā viramantassa natthi tatonidānaṃ puññan”tiādinā nayena yathādiṭṭhiyaṃ ṭhitakāyakammādīni yojetvā veditabbāni. |
In the subsequent sutta, bodily actions, etc., based on a certain view should be understood by applying the method beginning with, “For one who abstains from killing, for one who abstains from stealing, for one who abstains from sexual misconduct, there is no merit from that source.” |
idha pana sammādiṭṭhisahajātā cittaṭṭhapanāva patthanāti veditabbā. |
But here, the establishment of the mind associated with right view should be understood as the aspiration. |
sammādiṭṭhi panettha lokiyalokuttarā kathitā. |
Herein, right view is spoken of as both worldly and supramundane. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ dutiyavaggavaṇṇanā. |
♦ Commentary on the Second Chapter. |
♦ 16. ekadhammapāḷi |
♦ 16. The Text of the Single Dhamma |
♦ (16) 3. ekadhammapāḷi-tatiyavaggavaṇṇanā |
♦ (16) 3. Commentary on the Third Chapter of the Text of the Single Dhamma |
♦ 308. tatiyassa paṭhame micchādiṭṭhikoti ayāthāvadiṭṭhiko. |
♦ 308. In the first of the third, ‘one with wrong view’ means one who sees things not as they are. |
viparītadassanoti tāyeva micchādiṭṭhiyā viparītadassano. |
‘One with perverted vision’ means having perverted vision due to that very wrong view. |
saddhammā vuṭṭhāpetvāti dasakusalakammapathadhammato vuṭṭhāpetvā. |
‘Having made him rise from the good Dhamma’ means having made him rise from the Dhamma of the ten wholesome courses of action. |
asaddhamme patiṭṭhāpetīti dasākusalakammapathasaṅkhāte asaddhamme patiṭṭhāpeti. |
‘He establishes him in the bad Dhamma’ means he establishes him in the bad Dhamma known as the ten unwholesome courses of action. |
ekapuggaloti cettha chahi satthārehi saddhiṃ devadatto ca aññe ca evarūpā veditabbā. |
And here, by ‘one person’, Devadatta along with the six teachers and other such persons should be understood. |
♦ 309. dutiye sammādiṭṭhikoti yāthāvadiṭṭhiko. |
♦ 309. In the second, ‘one with right view’ means one who sees things as they are. |
aviparītadassanoti tāyeva sammādiṭṭhiyā aviparītadassano. |
‘One with unperverted vision’ means having unperverted vision due to that very right view. |
asaddhammāti dasākusalakammapathato. |
‘From the bad Dhamma’ means from the ten unwholesome courses of action. |
saddhammeti dasakusalakammapathasaṅkhāte saddhamme. |
‘In the good Dhamma’ means in the good Dhamma known as the ten wholesome courses of action. |
ekapuggaloti cettha anuppanne buddhe cakkavattī rājā sabbaññubodhisattoti evamādayo labbhanti, uppanne buddhe buddho ceva buddhasāvakā ca. |
And here, by ‘one person’, when a Buddha has not arisen, a wheel-turning monarch, a Bodhisatta who will attain supreme enlightenment, and so on, are to be understood; when a Buddha has arisen, the Buddha himself and the Buddha’s disciples. |
♦ 310. tatiye micchādiṭṭhiparamānīti micchādiṭṭhi paramā etesanti micchādiṭṭhiparamāni. |
♦ 310. In the third, ‘for whom wrong view is paramount’ means those for whom wrong view is the highest. |
pañca hi ānantariyakammāni mahāsāvajjāni nāma, tehipi micchādiṭṭhiyeva mahāsāvajjatarāti adhippāyo. |
The five heinous deeds are named ‘greatly blameworthy’, but the meaning is that wrong view is even more greatly blameworthy than them. |
kasmā? tesañhi paricchedo atthi. |
Why? Because for those there is a limit. |
cattāri hi ānantariyakammāni niraye nibbattāpentīti vuttāni . |
For four heinous deeds are said to lead to rebirth in hell. |
saṅghabhedakammampi niraye kappaṭṭhitikameva hoti. |
The act of creating a schism in the Sangha also leads to remaining in hell for an aeon. |
evametesaṃ paricchedo atthi, koṭi paññāyati. |
Thus there is a limit for these; their end is known. |
niyatamicchādiṭṭhiyā pana paricchedo natthi. |
But for fixed wrong view there is no limit. |
sā hi vaṭṭassa mūlaṃ, tāya samannāgatassa bhavato vuṭṭhānaṃ natthi. |
For it is the root of the round of existence; for one endowed with it, there is no escape from becoming. |
ye tassa sotabbaṃ maññanti, tepi vippaṭipādeti. |
Those who think he should be listened to, he leads them to ruin. |
tāya ca samannāgatassa neva saggo atthi na maggo. |
And for one endowed with it, there is neither heaven nor the path. |
kappavināse mahājane brahmaloke nibbattepi niyatamicchādiṭṭhiko tattha anibbattitvā piṭṭhicakkavāḷe nibbattati. |
When the aeon is destroyed and the great populace is reborn in the Brahma world, the one with fixed wrong view, not being reborn there, is reborn in the Cakkavāḷa mountain range. |
kiṃ pana piṭṭhicakkavāḷaṃ na jhāyatīti? |
But does the Cakkavāḷa mountain range not burn? |
jhāyati, tasmiṃ jhāyamānepi esa ākāse ekasmiṃ okāse paccatiyevāti vadanti. |
It burns, but even while it is burning, he is said to be tormented in a certain space in the air. |
♦ 311. catutthe makkhalīti “mā khalī”ti vacanaṃ upādāya evaṃladdhanāmo titthakaro. |
♦ 311. In the fourth, Makkhalī is a sectarian teacher who got his name from the words “mā khalī” (don’t stumble). |
nadīmukheti dvinnaṃ nadīnaṃ samāgataṭṭhāne. |
At the mouth of the river means at the confluence of two rivers. |
desanāmattamevetaṃ, dvinnaṃ kandarānaṃ, dvinnaṃ udakānaṃ, samuddassa ca, loṇiyā ca, samuddassa ca nadiyā cāti etesampi yassa kassaci samāgataṭṭhānaṃ, aññampi tathārūpaṃ udakaṃ. |
This is just a name for a place, the confluence of any two: two valleys, two bodies of water, the sea and a salt lagoon, the sea and a river, and any other similar body of water. |
khipanti kuminaṃ. |
They cast a fish-trap. |
uḍḍeyyāti oḍḍeyya. |
Uḍḍeyya means oḍḍeyya (a fish-trap). |
manussā hi naḷehi vā ucchūhi vā veḷūhi vā palāsantisalākāya vā ekaṃ dve tayo vā kumbhe gaṇhanappamāṇakuminaṃ katvā mukhavaṭṭiyā yottena bandhitvā nadīmukhaṃ netvā dvīsu passesu khāṇuke koṭṭetvā yottehi tattha bandhanti, taṃ sandhāyetaṃ vuttaṃ. |
For men, having made a fish-trap of a size that can catch one, two, or three fish with reeds, sugarcane, bamboo, or a palāsa wood stick, and having tied it with a rope at the opening, take it to the mouth of a river, drive stakes on both sides, and tie it with ropes; this is what is meant. |
tasmiñhi paviṭṭhassa khuddakassa macchassāpi mokkho natthi. |
For a small fish that has entered it, there is no escape. |
anayāyāti avaḍḍhiyā. |
For misfortune means for ruin. |
byāsanāyāti vināsāya. |
For disaster means for destruction. |
makkhali moghapurisoti ayaṃ makkhali gosālo tucchapuriso. |
Makkhali, the foolish man, this Makkhali Gosāla is a worthless man. |
manussakhippaṃ maññe loke uppannoti mahājanassa saggamokkhagamanamagge tattha gamananivāraṇatthaṃ manussakuminaṃ viya loke uppanno. |
I think he has arisen in the world as a human trap, that is, he has arisen in the world like a human fish-trap to prevent the great populace from going on the path to heaven and liberation. |
♦ 312. pañcamādīsu durakkhāte, bhikkhave, dhammavinayeti durakkhātadhammavinayo nāma bāhirakasāsanaṃ. |
♦ 312. In the fifth and following, ‘in a badly proclaimed Dhamma and Vinaya, bhikkhus,’ a badly proclaimed Dhamma and Vinaya is the name for an external teaching. |
tattha hi satthāpi asabbaññū hoti, dhammopi durakkhāto, gaṇopi duppaṭipanno. |
For there, the teacher is not all-knowing, the Dhamma is badly proclaimed, and the community is practicing wrongly. |
yo ca samādapetīti yo ācariyapuggalo samādapeti. |
‘And the one who encourages’ means the teacher-person who encourages. |
yañca samādapetīti yaṃ antevāsikaṃ samādapeti. |
‘And the one whom he encourages’ means the student whom he encourages. |
yo ca samādapito tathattāya paṭipajjatīti yo antevāsiko ācariyena samādapito tassa vacanaṃ karonto tathābhāvāya paṭipajjati. |
‘And the one who, having been encouraged, practices for that state’ means the student who, having been encouraged by the teacher, follows his word and practices to become like that. |
bahuṃ apuññaṃ pasavantīti samādapako hi pāṇātipātādīsu jaṅghasataṃ samādapento tesaṃ sabbesampi akusalena samakameva akusalaṃ pāpuṇāti. |
‘They produce much demerit’ means the encourager, encouraging a hundred people in killing, etc., obtains an unwholesome state equal to the unwholesome state of all of them. |
tenāha — “sabbe te bahuṃ apuññaṃ pasavantī”ti. |
Therefore he said, “They all produce much demerit.” |
♦ 313. svākkhāteti suṭṭhu akkhāte sudesite. |
♦ 313. ‘In a well-proclaimed’ means well-spoken, well-taught. |
evarūpe hi dhammavinaye satthā ca sabbaññū hoti, dhammo ca svākkhāto, gaṇo ca suppaṭipanno. |
For in such a Dhamma and Vinaya, the teacher is all-knowing, the Dhamma is well-proclaimed, and the community is practicing well. |
sabbe te bahuṃ puññaṃ pasavantīti samādapako hi bhikkhū piṇḍāya paviṭṭhe disvā yāgubhattādīni samādapento sabbesampi dāyakānaṃ kusalena samakaṃ kusalaṃ pāpuṇāti. |
‘They all produce much merit’ means the encourager, seeing the monks entering for alms, encouraging gruel, rice, etc., obtains a wholesome state equal to the wholesome state of all the donors. |
tena vuttaṃ — “bahuṃ puññaṃ pasavantī”ti. |
Therefore it is said, “They produce much merit.” |
♦ 314. dāyakena mattā jānitabbāti dāyakapuggalena pamāṇaṃ jānitabbaṃ, pamāṇena dātabbaṃ, pūretvā atirekaṃ na dātabbaṃ. |
♦ 314. ‘The measure is to be known by the giver’ means the giver should know the amount, should give in measure, and should not give in excess after filling it. |
na dātabbanti hi avatvā pamāṇavasena thokaṃ dātabbanti vuttaṃ. |
By not saying ‘should not be given’, it is said that a little should be given according to the measure. |
kasmā? pūretvā atireke dinnepi hi atirekā manussasampatti vā dibbasampatti vā nibbānasampatti vā natthi. |
Why? Because even if given in excess after filling, there is no extra human happiness, divine happiness, or the happiness of Nibbāna. |
no paṭiggāhakenāti paṭiggāhakassa pana mattaṃ jānitvā paṭiggahaṇakiccaṃ nāma natthi. |
‘Not by the receiver’ means for the receiver, however, there is no duty of receiving after knowing the measure. |
kasmā? tassa hi mattaṃ ñatvā pūretabbā mattapaṭiggahaṇamūlikā appicchapaṭipadā nāma natthi. |
Why? Because for him, there is no practice of fewness of wishes based on receiving a measured amount after knowing it. |
yattakaṃ pana labhati, tattakaṃ gahetabbaṃ. |
However much he receives, that much should be taken. |
atirekaggahaṇamūlaṃ hissa puttadārabharaṇaṃ bhavissati. |
The support of his sons and wife will be the root of receiving in excess. |
♦ 315. paṭiggāhakena mattā jānitabbāti paṭiggāhakapuggalena pamāṇaṃ jānitabbaṃ. |
♦ 315. ‘The measure is to be known by the receiver’ means the receiver-person should know the amount. |
kathaṃ? tena hi dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo veditabbo. |
How? He should know the will of the giver, he should know the will of the thing to be given, he should know his own strength. |
yadi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhitabbaṃ. |
If the thing to be given is much, and the giver wishes to give little, a little should be taken according to the will of the giver. |
deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhitabbaṃ. |
The thing to be given is little, the giver wishes to give much, a little should be taken according to the will of the thing to be given. |
deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhitabbaṃ. |
The thing to be given is much, and the giver wishes to give much, it should be taken in measure after knowing one’s own strength. |
evaṃ mattaṃ ñatvā paṭiggaṇhanto hi appicchapaṭipadaṃ pūreti. |
Thus, receiving after knowing the measure, he fulfills the practice of fewness of wishes. |
anuppannassa lābho uppajjati, uppanno lābho thāvarova hoti. |
An unarisen gain arises, an arisen gain becomes stable. |
appasannā pasīdanti, pasannāpi bhiyyo pasādamāpajjanti, mahājanassa cakkhubhūto hoti, sāsanaṃ ciraṭṭhitikaṃ karoti. |
The unconverted are converted, the converted become even more converted, he becomes an eye for the great populace, he makes the teaching long-lasting. |
♦ tatrimāni vatthūni — rohaṇajanapade kira kuṭimbiyavihāre eko daharo dubbhikkhasamaye tasmiṃ gāme ekassa kammakārassa gehe bhuñjanatthāya kaṭacchubhattaṃ gahetvā gamanatthāya ca kaṭacchubhattameva labhati. |
♦ Here are the stories on this matter — In the Rohaṇa country, it is said, in the Kuṭimbiya monastery, a young monk, during a time of famine, receives a ladleful of rice to eat at the house of a certain workman in that village and a ladleful of rice to take with him. |
so ekadivasaṃ tasmiṃ gehe ekaṃ āgantukaṃ disvā ekameva kaṭacchubhattaṃ gaṇhi. |
One day, seeing a guest in that house, he took only one ladleful of rice. |
athassa “kena kāraṇenā”ti vutte tamatthaṃ vatvā so kulaputto pasīditvā “amhākaṃ kulūpakabhadanto evarūpo nāmā”ti rājadvāre mittāmaccānaṃ kathesi. |
Then when asked, “For what reason?”, he explained the matter, and that clansman, being pleased, said to his friends and ministers at the king’s court, “Our family’s venerable monk is such a person.” |
te sabbepi tassa appicchaguṇe pasannā ekadivaseneva saṭṭhi dhurabhattāni ṭhapesuṃ. |
They all, pleased with his quality of having few wishes, established sixty portions of regular food in a single day. |
evaṃ appiccho anuppannalābhaṃ uppādeti. |
Thus, one with few wishes causes an unarisen gain to arise. |
♦ saddhātissamahārājāpi cūḷupaṭṭhākaṃ tissāmaccaṃ vīmaṃsitvā tena ekaṃ tittiraṃ pacāpetvā āharāpesi. |
♦ The great king Saddhātissa, having tested the minister Tissa, his junior attendant, had him cook a partridge and bring it. |
atha paribhogasamaye “aggaṃ datvā paribhuñjissāmī”ti aṭṭhakasālapariveṇe mahātherassa bhaṇḍaggāhasāmaṇerassa tittiramaṃsaṃ dento tasmiṃ thokaṃyeva paṭiggaṇhante tassa appicchaguṇe pasīditvā “pasannosmi, tāta, aṭṭha te dhurabhattāni demī”ti āha. |
Then, at the time of consumption, thinking, “I will eat after giving the best part,” he gave the partridge meat to the novice who was the storekeeper of the great elder in the Aṭṭhakasāla-pariveṇa. When the novice accepted only a little of it, the king, pleased with his quality of having few wishes, said, “I am pleased, dear boy, I give you eight regular food portions.” |
mahārāja, upajjhāyassa demīti. |
“Great king, I will give them to my preceptor.” |
aparānipi aṭṭha demīti. |
“I will give another eight.” |
tāni amhākaṃ ācariyassa demīti. |
“I will give those to our teacher.” |
aparānipi aṭṭha dammīti. |
“I will give another eight.” |
tāni samānupajjhāyānaṃ dammīti. |
“I will give those to my fellow preceptors.” |
aparānipi aṭṭha dammīti. |
“I will give another eight.” |
tāni bhikkhusaṅghassa dammīti. |
“I will give those to the Sangha of monks.” |
aparānipi aṭṭha dammīti. |
“I will give another eight.” |
sāmaṇero adhivāsesi. |
The novice consented. |
evamassa uppanno lābho thāvaro hoti. |
Thus an arisen gain of his becomes stable. |
♦ appasannā pasīdantīti etthapi — dīghabrāhmaṇo kira brāhmaṇe bhojento pañca pañca bhattasarakāni datvā santappetuṃ nāsakkhi. |
♦ Regarding ‘the unconverted are converted’, here too — it is said that the brahmin Dīgha, while feeding brahmins, was unable to satisfy them even after giving five scoops of rice each. |
athekadivasaṃ “samaṇā kira nāma appicchā”ti kathaṃ sutvā vīmaṃsanatthāya bhattaṃ gāhāpetvā bhikkhusaṅghassa bhattakiccakaraṇavelāya vihāraṃ gantvā tiṃsamatte bhikkhū bhojanasālāyaṃ bhuñjante disvā ekaṃ bhattasarakaṃ gahetvā saṅghattherassa santikaṃ agamāsi. |
Then one day, having heard the saying, “It is said that ascetics have few wants,” in order to investigate, he had rice taken and went to the monastery at the time when the community of monks was performing their meal duties. Seeing about thirty monks eating in the dining hall, he took one scoop of rice and approached the elder of the community. |
thero aṅguliṃ cāletvā thokameva aggahesi. |
The elder, moving his finger, took only a little. |
eteneva niyāmena ekaṃ bhattasarakaṃ sabbesaṃ sampāpuṇi. |
In this same way, one scoop of rice was sufficient for all of them. |
tato brāhmaṇo “saccoyeva etesaṃ samaṇānaṃ guṇo”ti appicchatāya pasanno sahassaṃ vissajjetvā tasmiṃyeva vihāre cetiyaṃ kāresi. |
Then the brahmin, thinking, “The virtue of these ascetics is indeed true,” being pleased with their contentment, spent a thousand and had a cetiya built in that very monastery. |
evaṃ appasannā pasīdanti. |
Thus the unconverted are converted. |
♦ pasannā bhiyyo pasīdantīti ettha vatthunā kiccaṃ natthi. |
♦ Here, in ‘the converted become even more converted’, there is no need for a story. |
pasannānañhi appicchaṃ disvā pasādo bhiyyo vaḍḍhatiyeva. |
For when the converted see contentment, their faith grows even more. |
♦ majjhantikatissattherasadise pana appicche disvā mahājano appiccho bhavituṃ maññatīti appiccho mahājanassa cakkhubhūto nāma hoti. |
♦ But on seeing a contented person like the elder Majjhantika Tissa, the great populace thinks of becoming contented, thus a contented person is called an eye for the great populace. |
♦ “appicchatā, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti vacanato pana appiccho sāsanaṃ ciraṭṭhitikaṃ karoti nāma. |
♦ From the words, “Contentment, O monks, leads to the stability, non-confusion, and non-disappearance of the good Dhamma,” a contented person is said to make the teaching long-lasting. |
♦ no dāyakenāti svākkhāte dhammavinaye pana dāyakassa pamāṇaṃ ñatvā dātabbakiccaṃ nāma natthi. |
♦ ‘Not by the giver’ means in a well-proclaimed Dhamma and Vinaya, however, there is no duty for the giver to give after knowing the amount. |
yattako deyyadhammo atthi, tattakaṃ avattharitvā dātuṃ vaṭṭati. |
Whatever offering exists, it is proper to give that much without reservation. |
avattharitvā dinnakāraṇā hi esa manussasampattiṃ, dibbasampattiṃ, nibbānasampattiñca avattharitvā uttaruttari paṇītapaṇītameva labhati. |
Because of giving without reservation, he obtains human happiness, divine happiness, and the happiness of Nibbāna without reservation, ever more refined. |
♦ 316. yo āraddhavīriyo, so dukkhaṃ viharatīti pañcātapatappanamaruppapātapatanādiccānuparivattana-ukkuṭikappadhānādīni anuyuñjanto diṭṭhe ceva dhamme dukkhaṃ viharati, tasseva bāhirasamaye samādinnassa tapacaraṇassa vipākena niraye uppajjitvā samparāyepi dukkhaṃ viharati. |
♦ 316. ‘He who is energetic lives in suffering’ means one who engages in the five kinds of self-mortification, such as jumping from a precipice, revolving with the sun, the posture of squatting, etc., lives in suffering in this very life, and having been reborn in hell as a result of the ascetic practices undertaken in an external tradition, he lives in suffering in the next life as well. |
♦ 317. yo kusīto, so dukkhaṃ viharatīti ayampi diṭṭhe dhamme ceva samparāye ca dukkhaṃ viharati. |
♦ 317. ‘He who is lazy lives in suffering’ means this one too lives in suffering both in this life and in the next. |
kathaṃ? yassa hi pabbajitakālato paṭṭhāya yoniso manasikāro natthi, buddhavacanaṃ na uggaṇhāti, ācariyupajjhāyavattaṃ na karoti, cetiyaṅgaṇabodhiyaṅgaṇavattaṃ na karoti. |
How? He who, from the time of his ordination, has no wise attention, does not learn the word of the Buddha, does not perform his duties to his teacher and preceptor, does not perform his duties at the cetiya ground and Bodhi tree ground. |
janassa pana saddhādeyyaṃ apaccavekkhitaparibhogena paribhuñjitvā divasaṃ seyyasukhaṃ passasukhaṃ anuyuñjitvā pabuddhakāle tayo vitakke vitakketi. |
But having consumed the offerings of the faithful without reflecting on their use, and having indulged in the pleasure of sleeping and the pleasure of lying down during the day, he entertains three kinds of thoughts when he awakens. |
so katipāheneva bhikkhubhāvā cavati? |
In how many days does he fall from the state of a monk? |
evaṃ diṭṭhadhamme ca dukkhaṃ viharati. |
Thus he lives in suffering in this life. |
pabbajitvā pana samaṇadhammassa sammā akatattā ca — |
And because of not having properly performed the duties of a monk after being ordained — |
♦ “kuso yathā duggahito, hatthamevānukantati. |
♦ “As kusa grass, wrongly grasped, cuts the very hand. |
♦ sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhatī”ti. |
♦ monkhood, wrongly handled, drags one to hell.” |
— |
— |
♦ apāyasmiṃyeva paṭisandhiṃ gaṇhati. |
♦ he takes rebirth only in a state of loss. |
evaṃ samparāyepi dukkhaṃ viharati. |
Thus he lives in suffering in the next life as well. |
♦ 318. yo kusīto, so sukhaṃ viharatīti kālena kālaṃ vuttappakāre tapacaraṇe kiñci kiñci tapacaraṇaṃ katvā kālena kālaṃ odātavatthavasano mālāgandhavilepanadharo madhurabhojanaṃ bhuñjanto mudukāsu seyyāsu sayanto diṭṭhe dhamme ceva sukhaṃ viharati samparāye ca. |
♦ 318. ‘He who is lazy lives in happiness’ means from time to time, having performed some ascetic practices of the aforementioned kind, and from time to time wearing white clothes, wearing garlands, perfumes, and ointments, eating sweet food, sleeping on soft beds, he lives in happiness both in this life and in the next. |
so hi tassa tapacaraṇassa gāḷhaṃ aggahitattā nātibahuṃ niraye dukkhaṃ anubhavati. |
Because he has not strongly undertaken those ascetic practices, he does not experience much suffering in hell. |
tasmā samparāye sukhaṃ viharati nāma. |
Therefore, he is said to live in happiness in the next life. |
♦ 319. yo āraddhavīriyo, so sukhaṃ viharatīti āraddhavīriyo hi pabbajitakālato paṭṭhāya vattesu paripūrakārī hoti, buddhavacanaṃ uggaṇhāti, yoniso manasikāre kammaṃ karoti. |
♦ 319. ‘He who is energetic lives in happiness’ means the energetic one, from the time of his ordination, is a fulfiller of his duties, learns the word of the Buddha, and works with wise attention. |
athassa vattapūraṇañceva uggahitabuddhavacanañca samaṇadhammakiriyañca āvajjentassa cittaṃ pasīdati. |
Then his mind becomes pleased when reflecting on the fulfillment of his duties, the learned word of the Buddha, and the practice of the monk’s duties. |
evaṃ diṭṭheva dhamme sukhaṃ viharati. |
Thus he lives in happiness in this very life. |
diṭṭhadhamme pana arahattaṃ pāpuṇituṃ asakkonto nibbattabhave khippābhiñño hotīti samparāyepi sukhaṃ viharati nāma. |
And if he is unable to attain arahantship in this life, he becomes one who attains it quickly in the next existence, thus he is said to live in happiness in the next life as well. |
♦ 320. seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hotīti idaṃ suttaṃ aṭṭhuppattiyaṃ vuttaṃ. |
♦ 320. ‘Just as, bhikkhus, even a small amount of excrement is foul-smelling’ — this sutta was spoken in the context of a story. |
katarāṭṭhuppattiyanti? navakanipāte sattuppādasutta aṭṭhuppattiyaṃ. |
In what story? In the story of the Sattuppāda Sutta in the Navaka Nipāta. |
tathāgato hi taṃ atthaṃ kathento — “nava puggalā nirayato muttā, tiracchānayonito muttā, pettivisayato muttā”ti kathesi. |
For the Tathāgata, while explaining that matter, said, “Nine individuals are freed from hell, freed from the animal realm, freed from the realm of ghosts.” |
athassa etadahosi — “sace kho pana me puttā imaṃ dhammadesanaṃ sutvā khīṇanirayamhā khīṇatiracchānayonikā khīṇapettivisayā khīṇāpāyaduggativinipātāti maññamānā uparimaggaphalatthāya vāyamituṃ na maññeyyuṃ, tesaṃ saṃvegaṃ janessāmī”ti saṃvegajananatthaṃ “seyyathāpi, bhikkhave”ti imaṃ suttamārabhi. |
Then it occurred to him: “If my sons, having heard this Dhamma discourse, thinking, ‘We are freed from hell, freed from the animal realm, freed from the realm of ghosts, freed from the woeful states, the bad destinations, the downward path,’ should not think of striving for the higher paths and fruits, I will arouse a sense of urgency in them.” To arouse a sense of urgency, he began this sutta, saying, “Just as, bhikkhus.” |
tattha appamattakoti thokamattako parittappamāṇo, antamaso kusaggenapi gahetvā upasiṅghiyamāno duggandhova hoti. |
There, ‘a small amount’ means a little bit, a small quantity; even if taken on the tip of a kusa grass blade and sniffed, it is foul-smelling. |
appamattakampi bhavaṃ na vaṇṇemīti appamattakampi kālaṃ bhave paṭisandhiṃ na vaṇṇayāmi. |
‘I do not praise even a small amount of existence’ means I do not praise taking rebirth in existence for even a small amount of time. |
idānissa upamaṃ dassento āha — antamaso accharāsaṅghātamattampīti. |
Now, showing a simile for this, he said, ‘even for the duration of a finger-snap.’ |
sabbantimena paricchedena dve aṅguliyo ekato katvā paharaṇamattampi kālanti vuttaṃ hoti. |
By the ultimate measure, it means for a time as long as it takes to strike two fingers together. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ tatiyavaggavaṇṇanā. |
♦ Commentary on the Third Chapter. |
♦ 16. ekadhammapāḷi |
♦ 16. The Text of the Single Dhamma |
♦ (16) 4. ekadhammapāḷi-catutthavaggavaṇṇanā |
♦ (16) 4. Commentary on the Fourth Chapter of the Text of the Single Dhamma |
♦ 322. catutthavaggassa paṭhame jambudīpeti jambuyā paññāto pākaṭo dīpoti jambudīpo. |
♦ 322. In the first of the fourth chapter, ‘in Jambudīpa’ means the continent renowned and famous for the Jambu tree is Jambudīpa. |
imassa kira dīpassa saññāṇabhūtā yojanasatubbedhā paṇṇāsayojanasākhā pañcadasayojanāvaṭṭakkhandhā himavantapabbate jātā kappaṭṭhāyinī mahājambū nāma atthi, tāya ayaṃ dīpo jambudīpoti vuccati. |
It is said that there is a great Jambu tree, which is a sign of this continent, a hundred yojanas high, with branches of fifty yojanas, a trunk of fifteen yojanas in circumference, grown on the Himālaya mountain, and lasting for an aeon. By it, this continent is called Jambudīpa. |
yathā ca imasmiṃ dīpe jamburukkho kappaṭṭhāyī, tathā aparagoyāne kadambarukkho, uttarakurūsu kapparukkho, pubbavidehe sirīsarukkho, asurānaṃ cittapāṭalirukkho, supaṇṇānaṃ simbalirukkho, devānaṃ pāricchattakoti imepi kappaṭṭhāyinova. |
And just as in this continent the Jambu tree lasts for an aeon, so in Aparagoyāna the Kadamba tree, in Uttarakuru the wish-fulfilling tree, in Pubbavideha the Sirīsa tree, for the Asuras the Cittapāṭali tree, for the Supaṇṇas the Simbali tree, and for the devas the Pāricchattaka tree, these also last for an aeon. |
♦ “pāṭalī simbalī jambū, devānaṃ pāricchattako. |
♦ “Pāṭalī, Simbalī, Jambū, and the Pāricchattaka of the devas. |
♦ kadambo kapparukkho ca, sirīso bhavati sattamo”ti. |
♦ Kadamba, the wish-fulfilling tree, and Sirīsa is the seventh.” |
♦ ārāmarāmaṇeyyakanti pupphārāmaphalārāmānaṃ rāmaṇeyyakaṃ veḷuvana-jīvakambavana-jetavanapubbārāmasadisaṃ. |
♦ ‘The delightfulness of parks’ means the delightfulness of flower parks and fruit parks, like Veḷuvana, Jīvakambavana, Jetavana, and Pubbārāma. |
taṃ imasmiṃ jambudīpe appamattakaṃ parittakaṃ, na bahukanti attho. |
That in this Jambudīpa is little, scarce, not much, is the meaning. |
sesapadesupi eseva nayo. |
In the remaining passages, the same method applies. |
ettha vanarāmaṇeyyakanti nāgavanasālavanacampakavanādisadisaṃ vaṅkapabbatahimavantapabbatapadesādīsu araññavanaṃ veditabbaṃ. |
Here, ‘the delightfulness of forests’ should be understood as the forest wilderness in places like the slopes of Mount Vaṅka and the Himālaya, similar to the Nāga forest, Sāla forest, and Campaka forest. |
bhūmirāmaṇeyyakanti jetavanavihāramagadhakkhettādisadisaṃ samaṃ bhūmiṭṭhānaṃ. |
‘The delightfulness of the land’ means a level land area, like the Jetavana monastery and the Magadha region. |
pokkharaṇirāmaṇeyyakanti jetavanapokkharaṇigaggarāpokkharaṇisadisānaṃ vaṭṭacaturassadīghavaṅkādisaṇṭhānānaṃ pokkharaṇīnaṃ sannivesanaṭṭhānaṃ. |
‘The delightfulness of ponds’ means the location of ponds of round, square, long, curved, etc., shapes, like the Jetavana pond and the Gaggarā pond. |
ukkūlavikūlanti ukkūlañca vikūlañca. |
‘High ground and low ground’ means both high ground and low ground. |
tattha ukkūlaṃ unnataṭṭhānaṃ, vikūlaṃ ninnaṭṭhānaṃ. |
There, high ground is an elevated place, low ground is a low place. |
nadīvidugganti nadīnaṃ bhinnaṭṭhānaṃ taṃ duggamattā nadīvidugganti vuccati. |
‘Difficult river crossings’ means the broken places of rivers; that, being difficult to cross, is called a difficult river crossing. |
khāṇukaṇṭakaṭṭhānanti tatthajātakānañceva āhariyamānānañca khāṇukaṇṭakādīnaṃ patiṭṭhānaṭṭhānaṃ. |
‘A place of stumps and thorns’ means a place where stumps, thorns, etc., that have grown there and have been brought there are established. |
pabbatavisamanti girivisamaṃ. |
‘Uneven mountains’ means rough mountains. |
ye odakāti ye ca udake jāyanti, teyeva bahutarā. |
‘Those that are in the water’ means those that are born in the water, they are more numerous. |
ito kira suvaṇṇabhūmi sattamattāni yojanasatāni hoti, ekena vātena gacchantī nāvā sattahi ahorattehi gacchati. |
From here, it is said, the land of Suvaṇṇabhūmi is about seven hundred yojanas away; a ship going with one wind reaches it in seven days and nights. |
athekasmiṃ samaye evaṃ gacchantī nāvā sattāhampi nandiyāvaṭṭamacchapiṭṭheneva gatā. |
Then at one time, a ship going thus for seven days went only over the back of a Nandiyāvaṭṭa fish. |
evaṃ odakānaṃ sattānaṃ bahubhāvo veditabbo. |
Thus the great number of aquatic beings should be understood. |
♦ apica thalaṭṭhānassa parittabhāvena udakassa ca bahubhāvenāpi ayamattho veditabbo. |
♦ Moreover, this matter should be understood by the scarcity of land and the abundance of water. |
yathā hi mahātaḷāke ekova uppalagaccho assa, tassa cattāri ca paṇṇāni, majjhe ca ekaṃ uppalamakulaṃ assa. |
Just as in a great lake there might be only one lotus plant, with its four leaves, and in the middle one lotus bud. |
evamevaṃ cattāri paṇṇāni viya cattāro dīpā, majjhe uppalamakulaṃ viya sinerupabbato, sesaṃ udakaṃ viya udakaparikkhitto okāso. |
In the same way, the four continents are like the four leaves, in the middle the Sineru mountain is like the lotus bud, and the rest, the space surrounded by water, is like the water. |
tassa mahantabhāvo iddhimantānaṃ pākaṭo hoti. |
Its greatness is evident to those with psychic powers. |
tesañhi ākāsena gacchantānaṃ cattāro mahādīpā cattāri paṇṇāni viya upaṭṭhahanti, sinerupabbato majjhe uppalamakulaṃ viya, sesaṃ udakaṃ viya udakaparikkhitto okāso. |
For them, while traveling through the sky, the four great continents appear like four leaves, the Sineru mountain in the middle like a lotus bud, and the rest, the space surrounded by water, like water. |
evaṃ mahante udake jātattā odakāva bahutarā veditabbā. |
Thus, being born in such a vast expanse of water, the aquatic beings should be understood to be more numerous. |
♦ 323. dutiyādīsu aññatra manussehīti idha cattāro apāyā aññatra manussehīti adhippetā. |
♦ 323. In the second and following, ‘apart from humans’ here means the four states of deprivation are intended as ‘apart from humans’. |
♦ majjhimesu janapadesūti “puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. |
♦ In the central provinces means “in the eastern direction, there is a town named Gajaṅgala, beyond it are the great Sāla trees, beyond that are the border provinces, on this side is the middle. |
puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. |
In the southeast direction, there is a river named Sallavatī, beyond it are the border provinces, on this side is the middle. |
dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. |
In the southern direction, there is a town named Setakaṇṇika, beyond it are the border provinces, on this side is the middle. |
pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. |
In the western direction, there is a brahmin village named Thūṇa, beyond it are the border provinces, on this side is the middle. |
uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe”ti evaṃ paricchinne janapadeti attho. |
In the northern direction, there is a mountain named Usīraddhaja, beyond it are the border provinces, on this side is the middle”; in the province thus defined is the meaning. |
ayañhi janapado mudiṅgasaṇṭhāno ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, katthaci dviyojanasatiko, majjhena pana tiyojanasatiko, pariyantaparikkhepena navamattayojanasatiko hoti. |
This province is shaped like a mudiṅga drum; in a straight line, it is sometimes eighty yojanas, sometimes a hundred yojanas, sometimes two hundred yojanas, but in the middle it is three hundred yojanas, and its circumference is about nine hundred yojanas. |
ettake ṭhāne buddhapaccekabuddhā mahāsāvakā buddhupaṭṭhākā buddhasāvakā buddhamātā buddhapitā cakkavattī rājāti ime sattā nibbattanti. |
in this much space, these seven beings are born: Buddhas, Paccekabuddhas, great disciples, attendants of the Buddha, disciples of the Buddha, the Buddha's mother, the Buddha's father, and a wheel-turning monarch. |
apica upādāyupādāyāpi majjhimapadeso labbhati. |
Moreover, the central region is also obtained by extension. |
sakalopi hi jambudīpo majjhimapadeso nāma, sesadīpā paccantimā janapadā. |
For the whole of Jambudīpa is called the central region, the other continents are the border provinces. |
tambapaṇṇidīpe anurādhapuraṃ majjhimapadeso nāma, seso paccantoti evaṃ nayo veditabbo. |
In the island of Tambapaṇṇi, Anurādhapura is called the central region, the rest is the border; thus the method should be understood. |
♦ 324. paññavanto ajaḷā aneḷamūgāti ettha kammassakatapaññā, jhānapaññā vipassanāpaññā, maggapaññā, phalapaññāti etāhi samannāgatā paññavanto nāma, amūḷhā ajaḷā nāma. |
♦ 324. ‘Wise, not foolish, not mutes’ here means those endowed with the wisdom of one’s own kamma, the wisdom of jhāna, the wisdom of insight, the wisdom of the path, and the wisdom of the fruit are called ‘wise’; those who are not deluded are called ‘not foolish’. |
yesaṃ eḷā mukhato na galati, te aneḷamūgā nāma, aneḷamukhā niddosamukhāti attho. |
Those from whose mouth slobber does not drip are called ‘not mutes’, meaning those with flawless mouths. |
paṭibalāti samatthā, kāyabalena ceva ñāṇabalena ca samannāgatā. |
‘Capable’ means competent, endowed with both bodily strength and the strength of knowledge. |
atthamaññātunti atthānatthaṃ kāraṇākāraṇaṃ jānituṃ. |
‘To know the meaning’ means to know the meaning and the non-meaning, the cause and the non-cause. |
duppaññāti appaññā nippaññā. |
‘Unwise’ means of little wisdom, without wisdom. |
jaḷāti mandā momūhā. |
‘Foolish’ means dull, very deluded. |
♦ 325. ariyena paññācakkhunāti sahavipassanena maggena. |
♦ 325. ‘With the eye of noble wisdom’ means with the path together with insight. |
avijjāgatāti avijjandhakārena samannāgatā. |
‘Gone to ignorance’ means endowed with the darkness of ignorance. |
♦ 326. ye labhanti tathāgataṃ dassanāyāti ye tathāgatassa guṇe jānitvā tathāgataṃ cakkhuviññāṇena passituṃ labhanti. |
♦ 326. ‘Those who get to see the Tathāgata’ means those who, knowing the virtues of the Tathāgata, get to see the Tathāgata with the eye of consciousness. |
♦ 327. tathāgatappaveditanti tathāgatena paveditaṃ pakāsetvā kathitaṃ. |
♦ 327. ‘Proclaimed by the Tathāgata’ means proclaimed, explained, and spoken by the Tathāgata. |
savanāyāti sotaviññāṇena sotuṃ. |
‘To hear’ means to hear with the ear of consciousness. |
♦ 328. dhārentīti na pammussanti. |
♦ 328. ‘They remember’ means they do not forget. |
♦ 329. dhātānaṃ dhammānaṃ atthaṃ upaparikkhantīti paguṇāya pāḷiyā atthānatthaṃ upaparikkhanti. |
♦ 329. ‘They examine the meaning of the teachings they have memorized’ means they examine the meaning and non-meaning of the well-learned Pāḷi text. |
♦ 330. atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā. |
♦ 330. ‘Having known the meaning and known the Dhamma’ means having known the commentary and the Pāḷi text. |
dhammānudhammaṃ paṭipajjantīti anulomapaṭipadaṃ pūrenti. |
‘They practice in accordance with the Dhamma’ means they fulfill the corresponding practice. |
♦ 331. saṃvejanīyesu ṭhānesūti saṃvegajanakesu kāraṇesu. |
♦ 331. ‘In moving situations’ means in causes that arouse a sense of urgency. |
saṃvijjantīti saṃvegaṃ āpajjanti. |
‘They are moved’ means they experience a sense of urgency. |
♦ 332. yoniso padahantīti upāyena padhānavīriyaṃ karonti. |
♦ 332. ‘They strive rightly’ means they make a methodical effort. |
♦ 333. vavassaggārammaṇanti vavassaggo vuccati nibbānaṃ, taṃ ārammaṇaṃ karitvāti attho. |
♦ 333. ‘With relinquishment as the object’ means relinquishment is called Nibbāna, having made that the object is the meaning. |
labhanti samādhinti maggasamādhiñca phalasamādhiñca pāpuṇanti. |
‘They attain concentration’ means they attain the concentration of the path and the concentration of the fruit. |
♦ 334. annaggarasaggānanti uttamannānañca uttamarasānañca. |
♦ 334. ‘Of the best food and the best tastes’ means of the highest food and the highest tastes. |
uñchena kapālābhatena yāpentīti uñchācārena vanamūlaphalāphalena vā kapālena ābhatabhattena vā yāpenti. |
‘They sustain themselves by gleaning and with what is brought in a bowl’ means they sustain themselves by the practice of gleaning, with wild roots and fruits, or with food brought in a bowl. |
ettha ca yo kassacideva khādanīyassa bhojanīyassa atthāya citte uppanne taṃkhaṇaṃyeva na taṃ labhati, ayaṃ annaggarasaggānaṃ na lābhī nāma. |
And here, he for whom, when the thought arises for some kind of food, edible or drinkable, he does not obtain it at that very moment, this one is called ‘not a recipient of the best food and the best tastes’. |
yassapi taṃkhaṇaṃyeva labhitvā olokentassa vaṇṇagandharasā amanāpā honti, ayampi annaggarasaggānaṃ na lābhī nāma. |
He for whom, even if he obtains it at that very moment, the color, smell, and taste are displeasing when he looks at it, this one too is called ‘not a recipient of the best food and the best tastes’. |
yassa pana vaṇṇagandharasā paṭilabhanti, manāpā honti, ayaṃ annaggarasaggānaṃ lābhī nāma. |
But he for whom the color, smell, and taste are agreeable and pleasing, this one is called ‘a recipient of the best food and the best tastes’. |
so uttamakoṭiyā cakkavattī rājā, heṭṭhimakoṭiyā dhammāsoko veditabbo. |
At the highest level, he should be understood as a wheel-turning monarch; at the lowest level, as Dhammāsoka. |
saṅkhepato hi yassa bhattassa ekapāti satasahassaṃ agghati, idaṃ annaggarasaggaṃ nāma. |
In brief, a meal, one plate of which is worth a hundred thousand, this is called ‘the best food and taste’. |
yaṃ pana bhikkhusaṅghaṃ piṇḍāya carantaṃ disvā manussā uttamapaṇītaṃ bhattaṃ denti, idaṃ kiṃ nāmāti? |
But when people see the community of monks wandering for alms and give them the best and most exquisite food, what is this called? |
idaṃ uñchena kapālābhatena yāpente upādāya annaggarasaggaṃ nāma vuccatīti. |
This, in relation to those who sustain themselves by gleaning and with what is brought in a bowl, is called ‘the best food and taste’. |
♦ 335. attharasassātiādīsu attharaso nāma cattāri sāmaññaphalāni, dhammaraso nāma cattāro maggā, vimuttiraso nāma amatanibbānaṃ. |
♦ 335. In ‘of the taste of the goal’ etc., the taste of the goal is the four fruits of asceticism, the taste of the Dhamma is the four paths, the taste of liberation is the deathless Nibbāna. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ catutthavaggavaṇṇanā. |
♦ Commentary on the Fourth Chapter. |
♦ jambudīpapeyyālo niṭṭhito. |
♦ The section on Jambudīpa is finished. |
♦ 17. pasādakaradhammavaggavaṇṇanā |
♦ 17. Commentary on the Chapter on Confidence-Inspiring Qualities |
♦ 366. addhamidantiādīsu addhanti ekaṃsādhivacanametaṃ, addhā idaṃ lābhānaṃ, ekaṃso esa lābhānanti vuttaṃ hoti. |
♦ 366. In ‘this is certain’, etc., ‘certain’ is a word for certainty; ‘this is certainly a gain’, ‘this is one part of the gains’ is what is meant. |
yadidaṃ āraññikattanti yo esa āraññikabhāvo. |
‘That is, the state of being a forest-dweller’ means that which is the state of being a forest-dweller. |
idaṃ vuttaṃ hoti — āraññikabhāvo nāma lābhānaṃ ekaṃso avassabhāvitā na sakkā āraññikena lābhaṃ na labhitunti. |
This is what is meant: the state of being a forest-dweller is one part of the gains, it is inevitable, it is not possible for a forest-dweller not to receive gains. |
āraññiko hi bhikkhu “attano araññavāsassa anucchavikaṃ karissāmī”ti pāpakaṃ nāma na karoti, athassa “āraññiko ayaṃ bhikkhū”ti sañjātagāravo mahājano catupaccayena pūjaṃ karoti. |
For a forest-dwelling monk, thinking, “I will act in a way that is suitable for my forest-dwelling life,” does not do anything bad, and then the great populace, with respect arising from the thought, “This monk is a forest-dweller,” honors him with the four requisites. |
tena vuttaṃ — “addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattan”ti. |
Therefore it is said, “This is certain, O monks, among gains, that is, the state of being a forest-dweller.” |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
ettha pana bāhusaccanti bahussutabhāvo. |
Here, however, ‘great learning’ is the state of being very learned. |
thāvareyyanti cirapabbajitattā thāvarappattabhāvo. |
‘Seniority’ is the state of having reached seniority due to having been ordained for a long time. |
ākappasampadāti cīvaraggahaṇādino ākappassa sampatti. |
‘Accomplishment in demeanor’ is the accomplishment of demeanor, such as the manner of wearing the robe. |
parivārasampadāti suciparivāratā. |
‘Accomplishment in retinue’ is having a pure retinue. |
kolaputtīti kulaputtabhāvo. |
‘Being a son of a good family’ is the state of being a son of a good family. |
vaṇṇapokkharatāti sampannarūpatā. |
‘Excellence of complexion’ is having a perfect appearance. |
kalyāṇavākkaraṇatāti vacanakiriyāya madhurabhāvo. |
‘Having a beautiful way of speaking’ is the sweetness of the act of speaking. |
appābādhatāti ārogyasampatti. |
‘Freedom from illness’ is the accomplishment of health. |
arogo hi bhikkhu attano sarīrakalyāṇatāya vipassanādhure ca ganthadhure ca paripūrakārī hoti, tenassa lābho uppajjatīti. |
For a healthy monk, due to the health of his body, is a fulfiller of the duty of insight and the duty of study, and because of that, gain arises for him. |
♦ soḷasa pasādakaradhammā niṭṭhitā. |
♦ The sixteen confidence-inspiring qualities are finished. |
♦ 18. aparāccharāsaṅghātavaggavaṇṇanā |
♦ 18. Commentary on the Second Chapter on the Finger-Snap |
♦ 382. accharāsaṅghātamattampīti idampi suttaṃ aggikkhandhūpamāṭṭhuppattiyaṃyeva vuttaṃ. |
♦ 382. ‘Even for a moment as long as a finger-snap’ — this sutta too was spoken in the context of the story of the simile of the mass of fire. |
appanāppattāya hi mettāya vipāke kathāyeva natthi. |
For there is no question about the result of loving-kindness that has reached absorption. |
tassāyeva aṭṭhuppattiyā ayaṃ desanā āraddhāti veditabbā. |
It should be understood that this discourse was begun with the story of that very thing. |
tattha paṭhamanti “gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatīti paṭhaman”ti vibhaṅge vuttatthameva. |
There, ‘first’ has the meaning given in the Vibhaṅga: “The sequence of counting is first, this one attains first, thus ‘first’.” |
jhānanti jhānaṃ nāma duvidhaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañcāti. |
‘Jhāna’ — jhāna is of two kinds: jhāna of absorption into the object and jhāna of absorption into the characteristics. |
tattha ārammaṇūpanijjhānaṃ nāma aṭṭha samāpattiyo. |
Therein, jhāna of absorption into the object means the eight attainments. |
tā hi pathavīkasiṇādino ārammaṇassa upanijjhānato ārammaṇūpanijjhānanti vuccanti. |
They are called jhāna of absorption into the object because of the absorption into the object, such as the earth kasina. |
lakkhaṇūpanijjhānanti vipassanāmaggaphalāni. |
Jhāna of absorption into the characteristics means insight, path, and fruit. |
vipassanā hi aniccādivasena saṅkhāralakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ nāma, vipassanāya pana lakkhaṇūpanijjhānakiccaṃ maggena sijjhatīti maggo lakkhaṇūpanijjhānaṃ, phalaṃ suññatānimittāppaṇihita-lakkhaṇassa nibbānasseva upanijjhānato lakkhaṇūpanijjhānanti vuccati. |
Insight is called jhāna of absorption into the characteristics because of the absorption into the characteristics of formations in terms of impermanence, etc. The task of jhāna of absorption into the characteristics by means of insight is accomplished by the path, so the path is jhāna of absorption into the characteristics. The fruit is called jhāna of absorption into the characteristics because of the absorption into Nibbāna itself, which has the characteristics of emptiness, the signless, and the desireless. |
tattha imasmiṃ pana atthe ārammaṇūpanijjhānaṃ adhippetaṃ. |
Therein, in this context, jhāna of absorption into the object is intended. |
ko pana vādo ye naṃ bahulīkarontīti ye naṃ paṭhamajjhānaṃ bahulī karonti, punappunaṃ karonti, tesu vattabbameva natthi. |
‘What is to be said of those who cultivate it much?’ means for those who cultivate that first jhāna much, who do it again and again, there is nothing to be said. |
sesamettha heṭṭhā vuttanayeneva veditabbaṃ. |
The rest here should be understood in the way explained below. |
♦ 383. dutiyantiādīsupi “gaṇanānupubbatā dutiyan”tiādinā nayena attho veditabbo. |
♦ 383. In ‘second’, etc., too, the meaning should be understood by the method “the sequence of counting is second,” etc. |
♦ 386-387. mettanti sabbasattesu hitapharaṇaṃ. |
♦ 386-387. ‘Loving-kindness’ means the pervasion of all beings with benevolence. |
cetovimuttinti cittavimuttiṃ. |
‘Liberation of mind’ means freedom of the mind. |
idha appanāppattāva mettā adhippetā. |
Here, loving-kindness that has reached absorption is intended. |
karuṇādīsupi eseva nayo. |
In compassion, etc., too, the same method applies. |
ime pana cattāro brahmavihārā vaṭṭaṃ honti, vaṭṭapādā honti, vipassanāpādā honti, diṭṭhadhammasukhavihārā honti, abhiññāpādā vā nirodhapādā vā honti. |
These four divine abidings, however, are of the round of existence, are the basis for the round of existence, are the basis for insight, are states of pleasant abiding in this very life, and are the basis for supernormal powers or the basis for cessation. |
lokuttarā pana na honti. |
But they are not supramundane. |
kasmā? sattārammaṇattāti. |
Why? Because they have beings as their object. |
♦ 390. kāye kāyānupassīti ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikāpabbāni, ajjhattaparikammavasena cattāri nīlādikasiṇānīti imasmiṃ aṭṭhārasavidhe kāye tameva kāyaṃ paññāya anupassanto. |
♦ 390. ‘Contemplating the body in the body’ means contemplating that very body with wisdom in this eighteen-fold body, which consists of the section on in-and-out breathing, the section on postures, the section on clear comprehension, the section on contemplation of the repulsive, the section on contemplation of the elements, the nine charnel ground sections, and the four kasinas of blue, etc., as a personal preliminary practice. |
viharatīti iriyati vattati. |
‘Dwells’ means he moves, he exists. |
iminā imassa aṭṭhārasavidhena kāyānupassanāsatipaṭṭhānabhāvakassa bhikkhuno iriyāpatho kathito hoti. |
By this, the posture of this monk who develops the eighteen-fold contemplation of the body as a foundation of mindfulness is described. |
ātāpīti tasseva vuttappakārassa satipaṭṭhānassa bhāvanakavīriyena vīriyavā. |
‘Ardent’ means endowed with energy by the energy of developing that very aforementioned foundation of mindfulness. |
sampajānoti aṭṭhārasavidhena kāyānupassanāsatipaṭṭhānassa pariggāhikapaññāya sammā pajānanto. |
‘Clearly comprehending’ means rightly knowing with the wisdom that grasps the eighteen-fold contemplation of the body as a foundation of mindfulness. |
satimāti aṭṭhārasavidhena kāyānupassanāpariggāhikāya satiyā samannāgato. |
‘Mindful’ means endowed with the mindfulness that grasps the eighteen-fold contemplation of the body. |
vineyya loke abhijjhādomanassanti tasmiṃyeva kāyasaṅkhāte loke pañcakāmaguṇikataṇhañca paṭighasampayuttadomanassañca vinetvā vikkhambhetvā kāye kāyānupassī viharatīti vuttaṃ hoti. |
‘Having subdued longing and discontent in the world’ means having subdued and suppressed both the craving for the five strands of sensual pleasure and the discontent associated with aversion in that very world called the body, he dwells contemplating the body in the body, it is said. |
ettāvatā kāyānupassanāsatipaṭṭhānavasena suddharūpasammasanameva kathitanti veditabbaṃ. |
By this much, it should be understood that only the pure contemplation of form is described by way of the foundation of mindfulness as to the body. |
♦ vedanāsu vedanānupassīti sukhādibhedāsu vedanāsu “sukhaṃ vedanaṃ vediyamāno sukhaṃ vedanaṃ vediyāmīti pajānāti. |
♦ ‘Contemplating feelings in feelings’ means contemplating the nine kinds of feelings spoken of thus: “When feeling a pleasant feeling, he knows, ‘I feel a pleasant feeling.’ |
dukkhaṃ, adukkhamasukhaṃ, sāmisaṃ vā sukhaṃ, nirāmisaṃ vā sukhaṃ, sāmisaṃ vā dukkhaṃ, nirāmisaṃ vā dukkhaṃ, sāmisaṃ vā adukkhamasukhaṃ, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vediyamāno nirāmisaṃ adukkhamasukhaṃ vedanaṃ vediyāmīti pajānātī”ti evaṃ vuttaṃ navavidhaṃ vedanaṃ anupassanto. |
When feeling a painful, a neither-painful-nor-pleasant, a worldly pleasant, a spiritual pleasant, a worldly painful, a spiritual painful, a worldly neither-painful-nor-pleasant, or a spiritual neither-painful-nor-pleasant feeling, he knows, ‘I feel a spiritual neither-painful-nor-pleasant feeling.’” |
ātāpītiādinā panettha navavidhena vedanānupassanāsatipaṭṭhānassa bhāvanāpariggāhikānaṃ vīriyapaññāsatīnaṃ vasena attho veditabbo. |
Here, by ‘ardent’, etc., the meaning should be understood in terms of the energy, wisdom, and mindfulness that grasp the development of the nine-fold foundation of mindfulness as to feelings. |
lokoti cettha vedanā veditabbā. |
Herein, ‘world’ should be understood as feeling. |
♦ cittadhammesupi eseva nayo. |
♦ In mind and mental objects, the same method applies. |
ettha pana citte cittānupassīti “sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātī”ti evaṃ vitthārite soḷasappabhede citte tameva cittaṃ pariggāhikāya anupassanāya anupassantoti attho. |
Here, however, ‘contemplating mind in mind’ means contemplating that very mind with the contemplation that grasps it in the sixteen kinds of mind detailed as “he knows a mind with lust as a mind with lust,” and so on. |
dhammesu dhammānupassīti “pañca nīvaraṇāni, pañcupādānakkhandhā, cha ajjhattikabāhirāyatanāni, satta bojjhaṅgā, cattāri ariyasaccānī”ti evaṃ koṭṭhāsavasena pañcadhā vuttesu dhammesu dhammapariggāhikāya anupassanāya te dhamme anupassantoti attho. |
‘Contemplating mental objects in mental objects’ means contemplating those mental objects with the contemplation that grasps the mental objects in the five kinds of mental objects spoken of in five parts: “the five hindrances, the five aggregates of clinging, the six internal and external sense bases, the seven factors of enlightenment, the four noble truths.” |
ettha pana vedanānupassanāsatipaṭṭhāne ca cittānupassanāsatipaṭṭhāne ca suddhārūpasammasanameva kathitaṃ, dhammānupassanāsatipaṭṭhāne rūpārūpasammasanaṃ. |
Here, however, in the foundation of mindfulness as to feelings and the foundation of mindfulness as to mind, only the pure contemplation of form is described; in the foundation of mindfulness as to mental objects, the contemplation of form and non-form. |
iti imāni cattāripi satipaṭṭhānāni lokiyalokuttaramissakāneva kathitānīti veditabbāni. |
Thus, it should be understood that these four foundations of mindfulness are described as a mixture of worldly and supramundane. |
♦ 394. anuppannānanti anibbattānaṃ. |
♦ 394. ‘Of unarisen’ means of unproduced. |
pāpakānanti lāmakānaṃ. |
‘Evil’ means low. |
akusalānaṃ dhammānanti akosallasambhūtānaṃ lobhādidhammānaṃ. |
‘Unwholesome states’ means of states of greed, etc., born of unskillfulness. |
anuppādāyāti anibbattanatthāya. |
‘For the non-arising’ means for the purpose of not producing. |
chandaṃ janetīti kattukamyatākusalacchandaṃ uppādeti. |
‘He generates desire’ means he produces the wholesome desire to act. |
vāyamatīti payogaṃ parakkamaṃ karoti. |
‘He strives’ means he makes an effort, an exertion. |
vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. |
‘He initiates energy’ means he undertakes bodily and mental energy. |
cittaṃ paggaṇhātīti teneva sahajātavīriyena cittaṃ ukkhipati. |
‘He exerts his mind’ means he uplifts his mind with the energy that arises with it. |
padahatīti padhānavīriyaṃ karoti. |
‘He strives’ means he makes the effort of striving. |
♦ uppannānanti jātānaṃ nibbattānaṃ. |
♦ ‘Of arisen’ means of born, of produced. |
kusalānaṃ dhammānanti kosallasambhūtānaṃ alobhādidhammānaṃ. |
‘Wholesome states’ means of states of non-greed, etc., born of skillfulness. |
ṭhitiyāti ṭhitatthaṃ. |
‘For the maintenance’ means for the purpose of maintaining. |
asammosāyāti anassanatthaṃ. |
‘For the non-confusion’ means for the purpose of not being lost. |
bhiyyobhāvāyāti punappunabhāvāya. |
‘For the increase’ means for being again and again. |
vepullāyāti vipulabhāvāya. |
‘For the fullness’ means for the state of being abundant. |
bhāvanāyāti vaḍḍhiyā. |
‘For the development’ means for the growth. |
paripūriyāti paripūraṇatthāya. |
‘For the completion’ means for the purpose of completion. |
ayaṃ tāva catunnaṃ sammappadhānānaṃ ekapadiko atthuddhāro. |
This is, for now, the single-word explanation of the meaning of the four right strivings. |
♦ ayaṃ pana sammappadhānakathā nāma duvidhā lokiyā lokuttarā ca. |
♦ This talk on right striving is twofold: worldly and supramundane. |
tattha lokiyā sabbapubbabhāge hoti, sā kassapasaṃyuttapariyāyena lokiyamaggakkhaṇeyeva veditabbā. |
Therein, the worldly is in all the preliminary stages; it should be understood in the moment of the worldly path according to the Kassapa Saṃyutta. |
vuttañhi tattha — |
It is said there — |
♦ “cattārome, āvuso, sammappadhānā. |
♦ “These four, friend, are the right strivings. |
katame cattāro? |
What four? |
idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti ātappaṃ karotī”ti . |
Here, friend, a monk strives, thinking, ‘May my unarisen evil unwholesome states, if they arise, lead to my harm’; he strives, thinking, ‘May my arisen evil unwholesome states, if not abandoned, lead to my harm’; he strives, thinking, ‘May my unarisen wholesome states, if they do not arise, lead to my harm’; he strives, thinking, ‘May my arisen wholesome states, if they cease, lead to my harm.’” |
♦ ettha ca pāpakā akusalāti lobhādayo veditabbā. |
♦ Herein, ‘evil unwholesome states’ should be understood as greed, etc. |
anuppannā kusalā dhammāti samathavipassanā ceva maggo ca. |
‘Unarisen wholesome states’ means both calm and insight, and the path. |
uppannā kusalā nāma samathavipassanāva. |
‘Arisen wholesome states’ means calm and insight. |
maggo pana sakiṃ uppajjitvā nirujjhamāno anatthāya saṃvattanako nāma natthi. |
The path, however, having arisen once and ceased, does not lead to harm. |
so hi phalassa paccayaṃ datvāva nirujjhati . |
For it ceases only after giving its condition to the fruit. |
purimasmimpi vā samathavipassanāva gahetabbāti vuttaṃ, taṃ pana na yuttaṃ. |
It is said that in the former case too, calm and insight should be taken, but that is not correct. |
evaṃ lokiyā sammappadhānakathā sabbapubbabhāge kassapasaṃyuttapariyāyena veditabbā. |
Thus, the worldly talk on right striving should be understood in all preliminary stages according to the Kassapa Saṃyutta. |
lokuttaramaggakkhaṇe panetaṃ ekameva vīriyaṃ catukiccasādhanavasena cattāri nāmāni labhati. |
At the moment of the supramundane path, however, this one energy receives four names by way of accomplishing four tasks. |
♦ tattha anuppannānaṃ pāpakānanti ettha “anuppanno ceva kāmacchando”tiādīsu vuttanayena attho veditabbo. |
♦ There, in ‘of unarisen evil states,’ the meaning should be understood in the way stated in passages like “and the unarisen sensual desire.” |
uppannānaṃ pāpakānanti ettha catubbidhaṃ uppannaṃ vattamānuppannaṃ, bhutvāvigatuppannaṃ, okāsakatuppannaṃ, bhūmiladdhuppannanti. |
There, in ‘of arisen evil states,’ the fourfold arisen is the presently arisen, the arisen and passed away after having been experienced, the arisen through having found an opportunity, and the arisen through having found a basis. |
tattha ye kilesā vijjamānā uppādādisamaṅgino, idaṃ vattamānuppannaṃ nāma. |
Therein, the defilements that are present and endowed with arising, etc., this is called the presently arisen. |
kamme pana javite ārammaṇarasaṃ anubhavitvā niruddhavipāko bhutvā vigataṃ nāma, kammaṃ uppajjitvā niruddhaṃ bhutvā vigataṃ nāma. |
In kamma, however, the result that has ceased after having experienced the taste of the object when the javana has run its course is called the arisen and passed away after having been experienced; the kamma that has arisen and ceased is called the arisen and passed away after having been experienced. |
tadubhayampi bhutvāvigatuppannanti saṅkhaṃ gacchati. |
Both are counted as the arisen and passed away after having been experienced. |
kusalākusalakammaṃ aññakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti vuccati, idaṃ okāsakatuppannaṃ nāma. |
Wholesome and unwholesome kamma, having obstructed the result of other kamma, makes an opportunity for its own result; when the opportunity is thus made, the result, when arising, is called arisen from the making of the opportunity; this is called the arisen through having found an opportunity. |
pañcakkhandhā pana vipassanāya bhūmi nāma, te atītādibhedā honti. |
The five aggregates are the basis for insight; they are of the past, etc. |
tesu anusayitakilesā pana atītā vā anāgatā vā paccuppannā vāti na vattabbā. |
The latent defilements in them, however, cannot be said to be past, future, or present. |
atītakkhandhesu anusayitāpi hi appahīnāva honti, anāgatakkhandhesu anusayitāpi appahīnāva honti, paccuppannakkhandhesu anusayitāpi appahīnāva honti, idaṃ bhūmiladdhuppannaṃ nāma. |
For even those latent in the past aggregates are not abandoned; even those latent in the future aggregates are not abandoned; even those latent in the present aggregates are not abandoned; this is called the arisen through having found a basis. |
tenāhu porāṇā — “tāsu tāsu bhūmisu asamugghātagatā kilesā bhūmiladdhuppannāti saṅkhaṃ gacchantī”ti. |
Therefore the ancients said, “The defilements that have not been uprooted in their respective bases are counted as the arisen through having found a basis.” |
♦ aparampi catubbidhaṃ uppannaṃ samudācāruppannaṃ, ārammaṇādhiggahituppannaṃ, avikkhambhituppannaṃ, asamugghātituppannanti. |
♦ Another fourfold arisen is the arisen through manifestation, the arisen through grasping an object, the arisen through not being suppressed, and the arisen through not being uprooted. |
tattha sampati vattamānaṃyeva samudācāruppannaṃ nāma. |
Therein, the presently occurring is called the arisen through manifestation. |
sakiṃ cakkhūni ummīletvā ārammaṇe nimitte gahite anussaritānussaritakkhaṇe kilesā nuppajjissantīti na vattabbā. |
Once the eyes are opened and a sign is grasped in an object, it cannot be said that defilements will not arise at the moment of recollection. |
kasmā? ārammaṇassa adhiggahitattā. |
Why? Because the object has been grasped. |
yathā kiṃ? |
Like what? |
yathā khīrukkhassa kuṭhāriyā āhatāhataṭṭhāne khīraṃ na nikkhamissatīti na vattabbā, evaṃ. |
Just as it cannot be said that milk will not flow from the places where a milk-tree has been struck with an axe, so too here. |
idaṃ ārammaṇādhiggahituppannaṃ nāma. |
This is called the arisen through grasping an object. |
samāpattiyā avikkhambhitakilesā pana imasmiṃ nāma ṭhānena uppajjissantīti na vattabbā. |
Defilements not suppressed by attainment, however, cannot be said to arise in this or that place. |
kasmā? avikkhambhitattā. |
Why? Because they are not suppressed. |
yathā kiṃ? |
Like what? |
yathā khīrarukkhaṃ kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. |
Just as if one were to strike a milk-tree with an axe, it cannot be said that milk will not flow from this or that place, so too here. |
idaṃ avikkhambhituppannaṃ nāma. |
This is called the arisen through not being suppressed. |
maggena asamugghātitakilesā pana bhavagge nibbattassāpi uppajjantīti purimanayeneva vitthāretabbaṃ. |
Defilements not uprooted by the path, however, arise even for one born at the peak of existence, and should be explained in detail in the same way as before. |
idaṃ asamugghātituppannaṃ nāma. |
This is called the arisen through not being uprooted. |
♦ imesu uppannesu vattamānuppannaṃ, bhutvāvigatuppannaṃ, okāsakatuppannaṃ, samudācāruppannanti catubbidhaṃ uppannaṃ na maggavajjhaṃ, bhūmiladdhuppannaṃ, ārammaṇādhiggahituppannaṃ, avikkhambhituppannaṃ, asamugghātituppannanti catubbidhaṃ maggavajjhaṃ. |
♦ Among these arisen states, the fourfold arisen — the presently arisen, the arisen and passed away after having been experienced, the arisen through having found an opportunity, and the arisen through manifestation — are not to be abandoned by the path. The fourfold — the arisen through having found a basis, the arisen through grasping an object, the arisen through not being suppressed, and the arisen through not being uprooted — are to be abandoned by the path. |
maggo hi uppajjamāno ete kilese pajahati. |
For the path, when it arises, abandons these defilements. |
so ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā. |
Those defilements that it abandons cannot be said to be past, future, or present. |
vuttampi cetaṃ — |
It is also said: |
♦ “hañci atīte kilese pajahati? |
♦ “If it abandons past defilements? |
tena hi khīṇaṃyeva khepeti, niruddhaṃ nirodheti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ natthi, taṃ pajahati. |
Then it destroys what is already destroyed, it brings to cessation what has already ceased, it makes disappear what has already disappeared; it abandons the past, which does not exist. |
hañci anāgate kilese pajahati? |
If it abandons future defilements? |
tena hi ajātaṃ pajahati, anibbattaṃ anuppannaṃ apātubhūtaṃ pajahati, anāgataṃ yaṃ natthi, taṃ pajahati. |
Then it abandons the unborn, the unproduced, the unarisen, the unmanifested; it abandons the future, which does not exist. |
hañci paccuppanne kilese pajahati? |
If it abandons present defilements? |
tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati, kaṇhasukkā dhammā yuganaddhā vattanti, saṃkilesiyā maggabhāvanā hotīti ... pe ... tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti. |
Then one full of lust abandons lust, one full of hate abandons hate, one full of delusion abandons delusion, one bound by conceit abandons conceit, one attached to views abandons views, one in a state of uncertainty abandons doubt, one in a state of strength abandons latent tendencies; dark and bright states proceed together, the development of the path becomes defiled... so... then there is no development of the path, no realization of the fruit, no abandonment of defilements, no understanding of the Dhamma. |
atthi maggabhāvanā ... pe ... atthi dhammābhisamayoti. |
There is development of the path... so... there is understanding of the Dhamma. |
yathā kathaṃ viya? |
Like what? |
seyyathāpi taruṇo rukkho ... pe ... apātubhūtāyeva na pātubhavantī”ti . |
Just as a young tree... so... though unmanifested, they do not manifest.” |
♦ iti pāḷiyaṃ ajātaphalarukkho āgato, jātaphalarukkho pana dīpetabbo. |
♦ Thus in the Pāḷi, a tree that has not borne fruit has been mentioned; a tree that has borne fruit, however, should be explained. |
yathā hi saphalo taruṇambarukkho, tassa phalāni manussā paribhuñjeyyuṃ, sesāni pātetvā pacchiyo pūreyyuṃ, athañño puriso taṃ pharasunā chindeyya. |
Just as there is a young mango tree with fruit, and people would eat its fruits, and having caused the rest to fall, they would fill baskets, and then another man would cut it with an axe. |
tenassa neva atītāni phalāni nāsitāni honti, na anāgatapaccuppannāni ca nāsitāni. |
By this, neither its past fruits are destroyed, nor are its future and present fruits destroyed. |
atītāni hi manussehi paribhuttāni, anāgatāni anibbattāni, na sakkā nāsetuṃ. |
for the past ones have been eaten by people, the future ones are unborn, they cannot be destroyed. |
yasmiṃ pana samaye so chinno, tadā phalāniyeva natthīti paccuppannānipi anāsitāni. |
But at the time when it was cut, there were no fruits at all, so the present ones are also not destroyed. |
sace pana rukkho acchinno assa, athassa pathavīrasañca āporasañca āgamma yāni phalāni nibbatteyyuṃ, tāni nāsitāni honti. |
But if the tree were not cut, then whatever fruits would be produced, depending on the earth-essence and the water-essence, those would be destroyed. |
tāni hi ajātāneva na jāyanti, anibbattāneva na nibbattanti, apātubhūtāneva na pātubhavanti. |
For they, being unborn, do not come to be; being unproduced, they are not produced; being unmanifested, they do not manifest. |
evameva maggo nāpi atītādibhede kilese pajahati, nāpi na pajahati. |
In the same way, the path neither abandons the defilements of the past, etc., nor does it not abandon them. |
yesañhi kilesānaṃ maggena khandhesu apariññātesu uppatti siyā, maggena uppajjitvā khandhānaṃ pariññātattā te kilesā ajātāva na jāyanti, anibbattāva na nibbattanti, apātubhūtāva na pātubhavanti. |
Those defilements which would arise if the aggregates were not fully understood by the path, those defilements, because the aggregates have been fully understood by the path which has arisen, being unborn, do not come to be; being unproduced, they are not produced; being unmanifested, they do not manifest. |
taruṇaputtāya itthiyā puna avijāyanatthaṃ byādhitānaṃ rogavūpasamanatthaṃ pītabhesajjehi vāpi ayamattho vibhāvetabbo. |
This matter should also be illustrated by the medicines taken by a young woman so that she will not give birth again, or for the pacification of the diseases of the sick. |
evaṃ maggo ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā. |
Thus, the defilements that the path abandons cannot be said to be past, future, or present. |
na ca maggo kilese na pajahati. |
And the path does not fail to abandon the defilements. |
ye pana maggo kilese pajahati, te sandhāya “uppannānaṃ pāpakānan”tiādi vuttaṃ. |
It is with reference to the defilements that the path abandons that it is said, “of arisen evil states,” etc. |
♦ na kevalañca maggo kileseyeva pajahati, kilesānaṃ pana appahīnattā ye uppajjeyyuṃ upādinnakkhandhā, tepi pajahatiyeva. |
♦ And not only does the path abandon the defilements, but it also abandons the clung-to aggregates that would arise because the defilements have not been abandoned. |
vuttampi cetaṃ — “sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī”ti vitthāro. |
It has been said, “By the knowledge of the path of stream-entry, with the cessation of the consciousness that forms volitions, having established seven more existences, whatever name and form would have arisen in the beginningless round of existence, they cease right here.” The detailed explanation. |
iti maggo upādinnato anupādinnato ca vuṭṭhāti. |
Thus the path emerges from the clung-to and the non-clung-to. |
bhavavasena pana sotāpattimaggo apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatibhavekadesato, anāgāmimaggo sugatikāmabhavato, arahattamaggo rūpārūpabhavato vuṭṭhāti. |
In terms of existence, however, the path of stream-entry emerges from the existence of the woeful states; the path of once-return emerges from a part of the happy existences; the path of non-return emerges from the happy sense-sphere existences; the path of arahantship emerges from the form and formless existences. |
sabbabhavehi vuṭṭhātiyevātipi vadanti. |
Some say it emerges from all existences. |
♦ atha maggakkhaṇe kathaṃ anuppannānaṃ uppādāya bhāvanā hoti, kathaṃ vā uppannānaṃ ṭhitiyāti? |
♦ Then at the moment of the path, how is there the development for the arising of what has not arisen, and how for the stability of what has arisen? |
maggappavattiyā eva. |
By the very process of the path. |
maggo hi pavattamāno pubbe anuppannapubbattā anuppanno nāma vuccati. |
For the path, as it proceeds, is called ‘unarisen’ because it has never arisen before. |
anāgatapubbañhi ṭhānaṃ gantvā ananubhūtapubbaṃ vā ārammaṇaṃ anubhavitvā vattāro bhavanti; |
For having gone to a place never gone to before, or having experienced an object never experienced before, people say, |
“anāgataṭṭhānaṃ āgatamha, ananubhūtaṃ ārammaṇaṃ anubhavāmā”ti. |
“We have come to a place we had not come to before, we are experiencing an object we have not experienced before.” |
yā cassa pavatti, ayameva ṭhiti nāmāti “ṭhitiyā bhāvetī”ti vattuṃ vaṭṭati. |
And its process is what is called stability, so it is appropriate to say, “he develops for stability.” |
evametassa bhikkhuno idaṃ lokuttaramaggakkhaṇe vīriyaṃ “anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā”tiādīni cattāri nāmāni labhati. |
Thus, for this monk, this energy at the moment of the supramundane path receives the four names, “for the non-arising of unarisen evil unwholesome states,” etc. |
ayaṃ lokuttaramaggakkhaṇe sammappadhānakathā. |
This is the talk on right striving at the moment of the supramundane path. |
imasmiṃ pana sutte lokiyalokuttaramissakāneva sammappadhānāni kathitāni. |
In this sutta, however, the right strivings are described as a mixture of worldly and supramundane. |
♦ 398-401. iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi, padhānabhūtā saṅkhārā padhānasaṅkhārā. |
♦ 398-401. In the bases of spiritual power, the concentration that arises depending on desire is the concentration of desire; the formations that are the basis of striving are the striving-formations. |
samannāgatanti tehi dhammehi upetaṃ. |
‘Endowed with’ means possessed of those qualities. |
iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. |
‘The base of spiritual power’, or ‘the base that is spiritual power’ is the base of spiritual power. |
sesesupi eseva nayo. |
In the others too, the same method applies. |
ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge āgato eva. |
This is the summary here; the detailed explanation has been given in the Vibhaṅga on the Bases of Spiritual Power. |
visuddhimagge panassa attho dīpito. |
In the Visuddhimagga, however, its meaning is explained. |
tatrāyaṃ bhikkhu yadā chandādīsu ekaṃ dhuraṃ nissāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti, tadāssa paṭhamiddhipādo pubbabhāge lokiyo, aparabhāge lokuttaro. |
Therein, when this monk, depending on one of the main factors such as desire, develops insight and attains arahantship, then his first base of spiritual power is worldly in the preliminary stage, and supramundane in the latter stage. |
evaṃ sesāpīti. |
Thus the others too. |
imasmimpi sutte lokiyalokuttarāva iddhipādā kathitā. |
In this sutta too, the bases of spiritual power are described as worldly and supramundane. |
♦ 402-406. saddhindriyaṃ bhāvetītiādīsu saddhāva attano saddhādhure indaṭṭhaṃ karotīti saddhindriyaṃ. |
♦ 402-406. In ‘he develops the faculty of faith’, etc., faith itself, in its own domain of faith, acts as a controlling faculty, thus it is the faculty of faith. |
vīriyindriyādīsupi eseva nayo. |
In the faculty of energy, etc., too, the same method applies. |
bhāvetīti ettha pana ādikammiko yogāvacaro tīhi kāraṇehi saddhindriyaṃ visodhento saddhindriyaṃ bhāveti nāma. |
Here, however, a beginner yogi, by purifying the faculty of faith in three ways, is said to develop the faculty of faith. |
vīriyindriyādīsupi eseva nayo. |
In the faculty of energy, etc., too, the same method applies. |
vuttañhetaṃ — |
It has been said: |
♦ “assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati. |
♦ “By avoiding a person without faith, by serving, frequenting, and attending to a person with faith, by reflecting on suttas that inspire confidence, by these three ways the faculty of faith is purified. |
♦ “kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati. |
♦ “By avoiding a lazy person, by serving, frequenting, and attending to an energetic person, by reflecting on the right strivings, by these three ways the faculty of energy is purified. |
♦ “muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati. |
♦ “By avoiding a person with confused mindfulness, by serving, frequenting, and attending to a person with established mindfulness, by reflecting on the foundations of mindfulness, by these three ways the faculty of mindfulness is purified. |
♦ “asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati. |
♦ “By avoiding an unconcentrated person, by serving, frequenting, and attending to a concentrated person, by reflecting on the jhāna-liberations, by these three ways the faculty of concentration is purified. |
♦ “duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhatī”ti . |
♦ “By avoiding an unwise person, by serving, frequenting, and attending to a wise person, by reflecting on the practice of profound knowledge, by these three ways the faculty of wisdom is purified.” |
♦ ettha ca gambhīrañāṇacariyaṃ paccavekkhatoti saṇhasukhumaṃ khandhantaraṃ, āyatanantaraṃ, dhātantaraṃ, indriyabalabojjhaṅgantaraṃ, maggantaraṃ, phalantarañca paccavekkhantassāti attho. |
♦ And here, ‘by reflecting on the practice of profound knowledge’ means reflecting on the subtle and minute distinctions between aggregates, sense-bases, elements, the distinction between faculties, powers, and enlightenment factors, the distinction between paths, and the distinction between fruits. |
imesañhi tiṇṇaṃ tiṇṇaṃ kāraṇānaṃ vasena akatābhiniveso ādikammiko yogāvacaro saddhādhurādīsu abhinivesaṃ paṭṭhapetvā bhāvento avasāne vivaṭṭetvā arahattaṃ gaṇhati. |
For by means of these three causes for each, a beginner yogi who has not yet formed a commitment, having established a commitment in the main factors of faith, etc., and developing it, finally turns it around and attains arahantship. |
so yāva arahattamaggā imāni indriyāni bhāveti nāma, arahattaphale patte bhāvitindriyo nāma hotīti. |
He is said to develop these faculties until the path of arahantship; when he has reached the fruit of arahantship, he is said to be one with developed faculties. |
evaṃ imānipi pañcindriyāni lokiyalokuttarāneva kathitānīti. |
Thus, these five faculties are also described as both worldly and supramundane. |
♦ saddhābalādīsu saddhāyeva akampiyaṭṭhena balanti saddhābalaṃ. |
♦ In the power of faith, etc., faith itself, by being unshakable, is a power, thus the power of faith. |
vīriyabalādīsupi eseva nayo. |
In the power of energy, etc., too, the same method applies. |
ettha hi saddhā assaddhiye na kampati, vīriyaṃ kosajjena na kampati, sati muṭṭhassaccena na kampati, samādhi uddhacce na kampati, paññā avijjāya na kampatīti sabbānipi akampiyaṭṭhena balānīti vuccanti. |
Here, faith is not shaken by lack of faith, energy is not shaken by laziness, mindfulness is not shaken by confused mindfulness, concentration is not shaken by restlessness, and wisdom is not shaken by ignorance; thus all are called powers because they are unshakable. |
bhāvanānayo panettha indriyabhāvanāyaṃ vuttanayeneva veditabboti. |
The method of development here should be understood in the same way as described in the development of the faculties. |
imāni lokiyalokuttarāneva kathitānīti. |
These are described as both worldly and supramundane. |
♦ 418. satisambojjhaṅgaṃ bhāvetīti ettha ayaṃ ādikammikānaṃ kulaputtānaṃ vasena saddhiṃ atthavaṇṇanāya bhāvanānayo. |
♦ 418. ‘He develops the enlightenment factor of mindfulness’ — here, for the beginner sons of good family, is the method of development along with the explanation of the meaning. |
tattha satisambojjhaṅgantiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃ tāva ayamatthavaṇṇanā — satisambojjhaṅge tāva saraṇaṭṭhena sati, sā panesā upaṭṭhānalakkhaṇā, apilāpanalakkhaṇā vā. |
Therein, for the seven initial terms mentioned in ‘the enlightenment factor of mindfulness’, etc., this is the explanation of the meaning: in the enlightenment factor of mindfulness, mindfulness is for the purpose of remembering; it is characterized by being present, or by not being forgotten. |
vuttampi cetaṃ — “yathā, mahārāja, rañño bhaṇḍāgāriko rañño sāpateyyaṃ apilāpeti ‘ettakaṃ, mahārāja, hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyan’ti. |
It is also said: “Just as, great king, the king’s treasurer does not let the king’s property be forgotten, saying, ‘So much, great king, is the silver, so much is the gold, so much is the property.’ |
evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāge dhamme apilāpeti ime cattāro satipaṭṭhānā”ti vitthāro. |
In the same way, great king, when mindfulness arises, it does not let the wholesome, unwholesome, blameworthy, blameless, inferior, superior, dark, and bright corresponding states be forgotten, these are the four foundations of mindfulness.” The detailed explanation. |
apilāpanarasā, kiccavaseneva hissā etaṃ lakkhaṇaṃ therena vuttaṃ. |
Its function is not to forget; indeed, this characteristic was stated by the elder in terms of its function. |
asammosarasā vā, gocarābhimukhībhāvapaccupaṭṭhānā. |
Its function is not to be confused, or its manifestation is facing the object. |
sati eva sambojjhaṅgoti satisambojjhaṅgo. |
Mindfulness itself is an enlightenment factor, thus the enlightenment factor of mindfulness. |
♦ tattha bodhiyā, bodhissa vā aṅgoti bojjhaṅgo. |
♦ Therein, ‘an element of enlightenment’ or ‘an element for one who is enlightening’ is an enlightenment factor. |
kiṃ vuttaṃ hoti? |
What is meant? |
yā hi ayaṃ dhammasāmaggīyāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhāttakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati, bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. |
That which is the harmony of states, which, arising at the moment of the worldly and supramundane path, is opposed to the many dangers of sloth and torpor, restlessness and remorse, lack of confidence, the indulgence in sensual pleasures and self-mortification, the adherence to annihilationism and eternalism, etc., and which consists of mindfulness, investigation of states, energy, joy, tranquility, concentration, and equanimity — by this harmony of states, the noble disciple awakens, and so it is called ‘enlightenment’. ‘Awakens’ means he arises from the sleep of the continuation of defilements, or he penetrates the four noble truths, or he realizes Nibbāna itself. |
yathāha — “satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho”ti . |
As it is said: “Having developed the seven factors of enlightenment, he fully awakens to the unsurpassed perfect enlightenment.” |
tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo jhānaṅgamaggaṅgādayo viya . |
It is also an enlightenment factor because it is an element of that enlightenment which consists of the harmony of states, like the factors of jhāna and the factors of the path. |
yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa aṅgotipi bojjhaṅgo senaṅgarathaṅgādayo viya. |
And because the noble disciple awakens by means of this harmony of states as described, he is called ‘enlightenment’; it is also an enlightenment factor because it is an element of him, like the elements of an army or the elements of a chariot. |
tenāhu aṭṭhakathācariyā — “bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā”ti. |
Therefore the commentators said, “The enlightenment factors are the elements of the person who is awakening.” |
♦ apica “bojjhaṅgāti kenaṭṭhena bojjhaṅgā? |
♦ Moreover, “in what sense are they enlightenment factors? |
bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā”ti iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. |
They lead to enlightenment, thus they are enlightenment factors; they awaken, thus they are enlightenment factors; they awaken to, thus they are enlightenment factors; they awaken fully, thus they are enlightenment factors,” by this method of the Paṭisambhidāmagga, the meaning of enlightenment factor should also be understood. |
pasattho sundaro ca bojjhaṅgo sambojjhaṅgo, sati eva sambojjhaṅgo satisambojjhaṅgo, taṃ satisambojjhaṅgaṃ. |
A praiseworthy and beautiful enlightenment factor is a true enlightenment factor; mindfulness itself is a true enlightenment factor, the enlightenment factor of mindfulness; that enlightenment factor of mindfulness. |
♦ dhammavicayasambojjhaṅgantiādīsupi catusaccadhamme vicinatīti dhammavicayo. |
♦ In ‘the enlightenment factor of investigation of states’, etc., too, ‘he investigates the four noble truths’, thus investigation of states. |
so pavicayalakkhaṇo, obhāsanaraso, asammohapaccupaṭṭhāno. |
It has the characteristic of investigation, the function of illumination, the manifestation of non-delusion. |
vīrabhāvato, vidhinā īrayitabbato ca vīriyaṃ. |
From being heroic, and from being to be stirred up by a method, is energy. |
taṃ paggahalakkhaṇaṃ, upathambhanarasaṃ, anosīdanapaccupaṭṭhānaṃ. |
It has the characteristic of exertion, the function of support, the manifestation of not sinking. |
pīṇayatīti pīti. |
satiates, thus joy. |
sā pharaṇalakkhaṇā, tuṭṭhilakkhaṇā vā, kāyacittānaṃ pīṇanarasā, nesaṃyeva odagyapaccupaṭṭhānā. |
It has the characteristic of pervasion, or the characteristic of satisfaction, the function of satiating the body and mind, the manifestation of their gladness. |
kāyacittadarathappassambhanato passaddhi. |
From the calming of the distress of body and mind is tranquility. |
sā upasamalakkhaṇā, kāyacittadarathamaddanarasā, kāyacittānaṃ aparipphandasītibhāvapaccupaṭṭhānā. |
It has the characteristic of pacification, the function of crushing the distress of body and mind, the manifestation of the non-agitation and coolness of body and mind. |
samādhānato samādhi. |
From concentration is concentration. |
so avikkhepalakkhaṇo, avisāralakkhaṇo vā, cittacetasikānaṃ sampiṇḍanaraso, cittaṭṭhitipaccupaṭṭhāno. |
It has the characteristic of non-distraction, or the characteristic of non-diffusion, the function of collecting the mind and mental states, the manifestation of the stability of the mind. |
ajjhupekkhanato upekkhā. |
From looking on with equanimity is equanimity. |
sā paṭisaṅkhānalakkhaṇā, samavāhitalakkhaṇā vā, ūnādhikanivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā. |
It has the characteristic of reflection, or the characteristic of being well-balanced, the function of preventing excess and deficiency, or the function of cutting off partiality, the manifestation of a neutral state. |
sesaṃ vuttanayameva. |
The rest is as explained. |
bhāvetīti brūheti vaḍḍheti, uppādetīti attho. |
‘Develops’ means he makes grow, increases, produces, is the meaning. |
♦ tattha cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattantīti veditabbā satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. |
♦ Therein, four things should be known to lead to the arising of the enlightenment factor of mindfulness: mindfulness and clear comprehension, avoiding a person with confused mindfulness, cultivating a person with established mindfulness, and being inclined towards that. |
abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattherābhayattherādisadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. |
For in the seven instances of going forward, etc., with mindfulness and clear comprehension; by avoiding a person with confused mindfulness like a crow that has dropped its food; by cultivating a person with established mindfulness like the elder Tissadatta and the elder Abhaya; and by having a mind inclined, bent, and sloped towards arousing mindfulness in postures of standing, sitting, etc., the enlightenment factor of mindfulness arises. |
tasmā ādikammiko kulaputto imehi catūhi kāraṇehi satisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of mindfulness through these four causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā satisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of mindfulness until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. |
♦ Seven things lead to the arising of the enlightenment factor of investigation of states: frequent inquiry, purification of the basis, establishing the faculties in balance, avoiding an unwise person, cultivating a wise person, reflecting on the practice of profound knowledge, and being inclined towards that. |
tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānasamathavipassanānaṃ atthasannissitaparipucchābahulatā. |
Therein, frequent inquiry means being abundant in inquiry concerning the meaning of the aggregates, elements, sense bases, faculties, powers, enlightenment factors, path factors, jhānas, calm, and insight. |
♦ vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. |
♦ Purification of the basis means making the internal and external bases pure. |
yadā hissa kesanakhalomā dīghā honti, sarīraṃ vā uppannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. |
When his hair, nails, and body hair are long, or his body has arisen defilements and is smeared with sweat and dirt, then the internal basis is impure, not clean. |
yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ vā hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. |
But when his robe is worn out, dirty, or foul-smelling, or his dwelling is in disarray, then the external basis is impure, not clean. |
tasmā kesādicchedanena uddhaṃvirecanādhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. |
Therefore, the internal basis should be made pure by cutting the hair, etc., by upward and downward purging, by making the body light, by anointing and bathing. |
sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. |
The external basis should be made pure by sewing, washing, dyeing, mending, etc. |
etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ hoti aparisuddhaṃ aparisuddhāni dīpakapallavaṭṭitelādīni nissāya uppannadīpasikhāya obhāso viya. |
For when this internal and external basis is impure, the knowledge in the mind and mental states that arise is also impure, not clean, like the light of a lamp flame that has arisen depending on an impure lamp, wick, oil, etc. |
visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallavaṭṭitelādīni nissāya uppannadīpasikhāya obhāso viya. |
But when the internal and external basis is pure, the knowledge in the mind and mental states that arise is also pure, like the light of a lamp flame that has arisen depending on a pure lamp, wick, oil, etc. |
tena vuttaṃ — “vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī”ti. |
Therefore it is said, “The purification of the basis leads to the arising of the enlightenment factor of investigation of states.” |
♦ indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. |
♦ Establishing the faculties in balance means making the faculties of faith, etc., balanced. |
sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. |
If his faculty of faith is strong and the others are weak, then the faculty of energy cannot perform the function of exertion, the faculty of mindfulness cannot perform the function of being present, the faculty of concentration cannot perform the function of non-distraction, and the faculty of wisdom cannot perform the function of seeing. |
tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. |
Therefore, it should be diminished by reflecting on the true nature of things, or by not paying attention to it in the way that made it strong. |
vakkalittheravatthu cettha nidassanaṃ. |
The story of the elder Vakkali is an illustration here. |
sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. |
But if the faculty of energy is strong, then neither can the faculty of faith perform the function of conviction, nor can the others perform their respective functions. |
tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. |
Therefore, it should be diminished by the development of tranquility, etc. |
tatrāpi soṇattherassa vatthu dassetabbaṃ. |
There too, the story of the elder Soṇa should be shown. |
evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā. |
Thus, in the others too, when one is strong, the inability of the others to perform their own functions should be understood. |
♦ visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. |
♦ Here, in particular, they praise the balance of faith and wisdom, and of concentration and energy. |
balavasaddho hi mandapañño mudhappasanno hoti, avatthumhi pasīdati. |
For one with strong faith but weak wisdom becomes foolishly devoted, he has faith in what is not a proper object. |
balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. |
One with strong wisdom but weak faith inclines to the side of craftiness; he becomes incurable like a disease that has arisen from a medicine. |
cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. |
Thinking that wholesome states arise merely by the arising of a thought, he does not perform giving, etc., and is reborn in hell. |
ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. |
By the balance of the two, he has faith only in a proper object. |
balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. |
But for one with strong concentration and weak energy, laziness overcomes concentration, because laziness is on the side of concentration. |
balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. |
For one with strong energy and weak concentration, restlessness overcomes energy, because restlessness is on the side of energy. |
samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. |
But concentration, when conjoined with energy, does not fall into laziness; energy, when conjoined with concentration, does not fall into restlessness. |
tasmā taṃ ubhayaṃ samaṃ kattabbaṃ. |
Therefore, those two should be made equal. |
ubhayasamatāya hi appanā hoti. |
For by the equality of the two, absorption occurs. |
♦ apica samādhikammikassa balavatīpi saddhā vaṭṭati. |
♦ Moreover, for one practicing concentration, even strong faith is suitable. |
evañhi saddahanto okappento appanaṃ pāpuṇissati. |
For thus believing and being convinced, he will attain absorption. |
samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. |
But in concentration and wisdom, for one practicing concentration, one-pointedness being strong is suitable. |
evañhi so appanaṃ pāpuṇāti. |
For thus he attains absorption. |
vipassanākammikassa paññā balavatī vaṭṭati. |
For one practicing insight, wisdom being strong is suitable. |
evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. |
For thus he attains penetration of the characteristics. |
ubhinnaṃ pana samatāyapi appanā hotiyeva. |
But by the equality of the two also, absorption occurs. |
sati pana sabbattha balavatī vaṭṭati. |
Mindfulness, however, is suitable to be strong in all cases. |
sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. |
For mindfulness protects the mind from falling into restlessness through faith, energy, and wisdom, which are on the side of restlessness, and from falling into laziness through concentration, which is on the side of laziness. |
tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammiko amacco viya ca sabbarājakiccesu, sabbattha icchitabbā. |
Therefore, it is to be desired everywhere, like salt and seasoning in all curries, and like an all-purpose minister in all the king's affairs. |
tenāha — “sati ca pana sabbatthikā vuttā bhagavatā. |
Therefore he said, “And mindfulness is said by the Blessed One to be useful everywhere. |
kiṃ kāraṇā? |
For what reason? |
cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī”ti. |
The mind has mindfulness as its refuge, and mindfulness has protection as its manifestation; without mindfulness, there is no exertion and restraint of the mind.” |
♦ duppaññapuggalaparivajjanā nāma khandhādibhedesu anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. |
♦ Avoiding an unwise person means avoiding at a distance dull-witted people who have no deep understanding of the distinctions of the aggregates, etc. |
paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. |
Cultivating a wise person means cultivating a person endowed with the wisdom of rise and fall, which grasps the characteristics of things in the same way. |
gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. |
Reflecting on the practice of profound knowledge means reflecting on the different kinds of profound wisdom that are active in the profound aggregates, etc. |
tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. |
Being inclined towards that means having a mind inclined, bent, and sloped towards arousing the enlightenment factor of investigation of states in postures of standing, sitting, etc. |
tasmā ādikammiko kulaputto imehi sattahi kāraṇehi dhammavicayasambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of investigation of states through these seven causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā dhammavicayasambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of investigation of states until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti — apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā, gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā, dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā, sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti. |
♦ Eleven things lead to the arising of the enlightenment factor of energy: reflecting on the fear of the states of loss, seeing the benefits, reflecting on the path to be traveled, honoring the almsfood, reflecting on the greatness of the inheritance, reflecting on the greatness of the Teacher, reflecting on the greatness of one's birth, reflecting on the greatness of one's fellow holy-life practitioners, avoiding a lazy person, cultivating an energetic person, and being inclined towards that. |
♦ tattha “nirayesu pañcavidhabandhanakammakaraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakkhipakuminādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañjikāsuresu saṭṭhihatthāsītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. |
♦ There, “Even when experiencing great suffering in the hells, from the performance of the five kinds of binding actions, and even when caught by nets, traps, etc., in the animal realm, and even when, yoked to a cart, being struck by goads, thorns, etc., and even when, in the realm of ghosts, for many thousands of years, even for one Buddha-interval, being afflicted by hunger and thirst, and even when, among the Kālakañjika asuras, with a body of only skin and bones, sixty or eighty cubits in size, experiencing the suffering of wind, sun, etc., it is not possible to arouse the enlightenment factor of energy. |
ayameva te bhikkhu kālo”ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati. |
This is your time, O monk”; thus, for one reflecting on the fear of the states of loss, the enlightenment factor of energy also arises. |
♦ “na sakkā kusītena nava lokuttaradhammā laddhuṃ, āraddhavīriyeneva sakkā, ayamānisaṃso vīriyassā”ti evaṃ ānisaṃsadassāvinopi uppajjati. |
♦ “It is not possible for a lazy person to obtain the nine supramundane states; it is possible only for an energetic person; this is the benefit of energy”; thus it also arises for one who sees the benefits. |
“sabbabuddhapaccekabuddhamahāsāvakehi gatamaggova gantabbo, so ca na sakkā kusītena gantun”ti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. |
“The path traveled by all Buddhas, Paccekabuddhas, and great disciples must be traveled, and that cannot be traveled by a lazy person”; thus it also arises for one reflecting on the path to be traveled. |
♦ “ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi taṃ nissāya jīvissāmāti te paṇītāni piṇḍapātādīni denti. |
♦ “Those who attend on you with almsfood, etc., these people are neither your relatives nor your slaves or workers, nor do they give the exquisite almsfood, etc., thinking, ‘We will live depending on him.’ |
atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. |
But they give, hoping for the great fruit of their actions. |
satthārāpi ‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī’ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho ‘ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā. |
The Teacher too did not allow you the requisites with the thought, ‘This one, having consumed these requisites, will live happily with a strong body,’ but the requisites were allowed to you with the thought, ‘This one, consuming these, will perform the duties of a monk and be freed from the suffering of the round of existence.’ |
so dāni tvaṃ kusīto viharanto na taṃ piṇḍapātaṃ apacāyissasi. |
Now you, living lazily, will not be honoring that almsfood. |
āraddhavīriyasseva hi piṇḍāpacāyanaṃ nāma hotī”ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya piṇḍapātiyatissattherassa viya ca. |
For honoring the almsfood is only for one who is energetic”; thus it also arises for one reflecting on honoring the almsfood, as for the elder Mahāmitta and the elder Piṇḍapātiya Tissa. |
♦ mahāmittatthero kira kassakaleṇe nāma paṭivasati. |
♦ It is said that the elder Mahāmitta lived in a cave called Kassakaleṇa. |
tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. |
And in his alms-resort village, a great female lay-supporter looked after the elder, having made him her son. |
sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha — “amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, datvā tvañca bhuñjeyyāsi. |
One day, as she was going to the forest, she said to her daughter, “My dear, in such-and-such a place there is old rice, in such-and-such a place milk, in such-and-such a place ghee, in such-and-such a place molasses. When your brother, the noble Mitta, comes, cook rice and give it to him with milk, ghee, and molasses. After giving it, you too should eat. |
ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttamhī”ti. |
But yesterday I ate leftover rice with sour gruel.” |
divā kiṃ bhuñjissasi, ammāti? |
“What will you eat during the day, mother?” |
sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammāti. |
“Cook a sour gruel with broken rice, adding some greens, and keep it, my dear.” |
♦ thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi — “mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati. |
♦ The elder, while putting on his robe and taking out his bowl, heard that sound and admonished himself: “The great laywoman, it seems, ate leftover rice with sour gruel, and during the day too she will eat a sour gruel of broken rice and greens. But for your sake, she points out the old rice and so on. |
taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti. |
She does not expect from you any field, or property, or food, or clothing, but she gives, desiring the three attainments. |
tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi, na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitun”ti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce, cīvarañca cīvaravaṃse ṭhapetvā, “arahattaṃ apāpuṇitvā na nikkhamissāmī”ti vīriyaṃ adhiṭṭhahitvā nisīdi. |
Will you be able to give her those attainments, or will you not? This almsfood cannot be accepted by you with greed, with hatred, with delusion.” Having put the bowl in its bag, untied the strap, he turned back and went to the Kassakaleṇa cave itself, placed the bowl under the bed, and the robe on the robe-rack, and sat down, having resolved with the determination, “I will not get up without attaining arahantship.” |
dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. |
Having been heedful for a long night, the monk who had dwelt there developed insight and, before the mealtime, attained arahantship. Like a blossoming lotus, the great arahant, smiling, came out. |
leṇadvāre rukkhamhi adhivatthā devatā — |
The deity dwelling in the tree at the cave entrance exclaimed: |
♦ “namo te purisājañña, namo te purisuttama. |
♦ “Homage to you, O noble man, homage to you, O supreme man. |
♦ yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā”ti. |
♦ whose taints are destroyed, you are worthy of offerings, O venerable sir.” |
— |
— |
♦ udānaṃ udānetvā, “bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī”ti āha. |
♦ having uttered this exclamation, said, “Venerable sir, by giving alms to arahants like you who have gone for alms, old women will be freed from suffering.” |
thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento “pātoyevā”ti ñatvā pattacīvaraṃ ādāya gāmaṃ pāvisi. |
The elder, getting up, opened the door, and looking at the time, knowing, “It is still early,” took his bowl and robe and entered the village. |
♦ dārikāpi bhattaṃ sampādetvā “idāni me bhātā āgamissati, idāni me bhātā āgamissatī”ti dvāraṃ olokayamānā nisīdi. |
♦ The girl, too, having prepared the meal, sat looking at the door, thinking, “Now my brother will come, now my brother will come.” |
sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. |
When the elder arrived at the house door, she took his bowl, filled it with a milk-almsfood mixed with ghee and molasses, and placed it in his hands. |
thero “sukhaṃ hotū”ti anumodanaṃ katvā pakkāmi. |
The elder, having given his blessing, “May you be happy,” departed. |
sāpi taṃ olokayamānāva aṭṭhāsi. |
She too stood looking at him. |
therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pavuttatālapakkaṃ viya ativiya virocittha. |
For at that time, the elder’s complexion was exceedingly pure, his faculties were serene, and his face shone brightly, like a palmyra fruit released from its stalk. |
♦ mahāupāsikā araññato āgantvā “kiṃ, amma, bhātiko te āgato”ti pucchi. |
♦ The great female lay-supporter, having returned from the forest, asked, “What, my dear, did your brother come?” |
sā sabbaṃ taṃ pavattiṃ ārocesi. |
She related the whole incident. |
upāsikā “ajja me puttassa pabbajitakiccaṃ matthakaṃ pattan”ti ñatvā “abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī”ti āha. |
The lay-supporter, knowing, “Today my son’s purpose of ordination has been fulfilled,” said, “Your brother delights in the Buddha’s teaching, my dear, he is not discontented.” |
♦ piṇḍapātikatissattheravatthu pana evaṃ veditabbaṃ — mahāgāme kira eko daliddapuriso dāruvikkayena jīvikaṃ kappeti. |
♦ The story of the elder Piṇḍapātika Tissa should be understood thus — In Mahāgāma, it is said, a certain poor man made a living by selling firewood. |
so teneva kāraṇena nāmaṃ labhitvā dārubhaṇḍakamahātisso nāma jāto. |
For that very reason, he got his name and became known as Dārubhaṇḍaka Mahātissa. |
so ekadivasaṃ attano bhariyaṃ āha — “kiṃ amhākaṃ jīvitaṃ nāma, satthārā daḷiddadānassa mahapphalabhāvo kathito, mayañca nibaddhaṃ dātuṃ na sakkoma, pakkhikabhattamattaṃ datvā puna uppannaṃ salākabhattampi dassāmā”ti. |
One day he said to his wife, “What is our life? The Teacher has spoken of the great fruit of giving by the poor, and we are not able to give regularly. Let us give a fortnightly meal, and when we get it again, we will also give a ticket-meal.” |
sā “sādhu sāmī”ti sampaṭicchitvā punadivase yathālābhena pakkhikabhattaṃ adāsi. |
She, saying, “Good, master,” consented, and on the next day, she gave a fortnightly meal according to what she had. |
bhikkhusaṅghassa ca paccayehi nipparissayakālo hoti, daharasāmaṇerā paṇītabhojanāni bhuñjitvā “ayaṃ lūkhāhāro”ti tesaṃ pakkhikabhattaṃ gahitamattakameva katvā tesaṃ passantānaṃyeva chaḍḍetvā gacchanti. |
And it was a time when the community of monks had no lack of requisites; young novices, having eaten exquisite food, saying, “This is coarse food,” took their fortnightly meal only as a token, and threw it away in their sight as they went. |
♦ sā itthī taṃ disvā sāmikassa kathesi, “mayā dinnaṃ chaḍḍentī”ti na pana vippaṭisārinī ahosi. |
♦ The woman, seeing that, told her husband, “They are throwing away what I gave,” but she was not remorseful. |
tassā sāmiko āha — “mayaṃ duggatabhāvena ayyānaṃ sukhena paribhuñjāpetuṃ nāsakkhimha. |
Her husband said, “Because of our poverty, we were not able to make the noble ones eat happily. |
kiṃ nu kho katvā ayyānaṃ manaṃ gahetuṃ sakkhissāmā”ti? |
What can we do to win the minds of the noble ones?” |
athassa bhariyā āha — “kiṃ vadesi, sāmi, saputtakā duggatā nāma natthīti ayaṃ te dhītā, imaṃ ekasmiṃ kule ṭhapetvā dvādasa kahāpaṇe gaṇhitvā ekaṃ khīradhenuṃ āhara, ayyānaṃ khīrasalākabhattaṃ dassāma, evaṃ tesaṃ cittaṃ gaṇhituṃ sakkhissāmā”ti. |
Then his wife said, “What are you saying, master? Is there no such thing as a poor person with a child? Here is your daughter. Place her in a certain family, take twelve kahāpaṇas, and bring a milk-cow. We will give the noble ones a milk-ticket-meal. Thus we will be able to win their minds.” |
so sādhūti sampaṭicchitvā tathā akāsi. |
He, saying, “Good,” consented and did so. |
tesaṃ puññena sā dhenu sāyaṃ tīṇi māṇikāni, pāto tīṇi māṇikāni khīraṃ deti. |
Through their merit, that cow gave three māṇikās of milk in the evening and three māṇikās in the morning. |
sāyaṃ laddhaṃ dadhiṃ katvā punadivase tato gahitanavanītena sappiṃ katvā sasappiparisekaṃ khīrasalākabhattaṃ denti. |
Making curd from what was obtained in the evening, and on the next day making ghee from the butter obtained from it, they gave a milk-ticket-meal with a dressing of ghee. |
tato paṭṭhāya tassa gehe salākabhattaṃ puññavantāva labhanti. |
From then on, only those with merit received the ticket-meal at his house. |
♦ so ekadivasaṃ bhariyaṃ āha — “mayaṃ dhītu atthitāya lajjitabbato ca muttā, gehe ca no bhattaṃ ayyānaṃ paribhogārahaṃ jātaṃ. |
♦ One day he said to his wife, “We are freed from the shame of having a daughter, and the food in our house has become fit for the noble ones to eat. |
tvaṃ yāva ahaṃ āgacchāmi, tāva imasmiṃ kalyāṇavatte mā pamajji. |
Until I return, do not be heedless in this good practice. |
ahaṃ kiñcideva katvā dhītaraṃ mocessāmī”ti. |
I will do something and free our daughter.” |
so ekaṃ padesaṃ gantvā ucchuyantakammaṃ katvā chahi māsehi dvādasa kahāpaṇe labhitvā “alaṃ ettakaṃ mama dhītu mocanatthāyā”ti te kahāpaṇe dussante bandhitvā “gehaṃ gamissāmī”ti maggaṃ paṭipajji. |
He went to a certain place, worked at a sugarcane mill, and after six months, having received twelve kahāpaṇas, thinking, “This is enough to free my daughter,” he tied those kahāpaṇas in the corner of his cloth and set out on the road, thinking, “I will go home.” |
♦ tasmiṃ samaye ambariyamahāvihāravāsī piṇḍapātiyatissatthero “tissamahāvihāraṃ gantvā cetiyaṃ vandissāmī”ti attano vasanaṭṭhānato mahāgāmaṃ gacchanto tameva maggaṃ paṭipajji. |
♦ At that time, the elder Piṇḍapātiya Tissa, a resident of the Ambariya Mahāvihāra, thinking, “I will go to Tissamahāvihāra and pay homage to the cetiya,” set out on the same road, going from his dwelling place to Mahāgāma. |
so upāsako theraṃ dūratova disvā “ekakova agantvā iminā ayyena saddhiṃ ekaṃ dhammakathaṃ suṇanto gamissāmi. |
The lay-supporter, seeing the elder from afar, thought, “Instead of going alone, I will go with this noble one, listening to a Dhamma talk. |
sīlavanto hi sabbakālaṃ dullabhā”ti vegena theraṃ sampāpuṇitvā abhivādetvā saddhiṃ gacchanto velāya upakaṭṭhāya cintesi — “mayhaṃ hatthe puṭakabhattaṃ natthi, ayyassa ca bhikkhākālo sampatto, ayañca me paribbayo hatthe atthi, ekaṃ gāmadvāraṃ pattakāle ayyassa piṇḍapātaṃ dassāmī”ti. |
For virtuous ones are always hard to find.” He quickly reached the elder, paid his respects, and as he was going along with him, when the time approached, he thought, “I have no food in a bundle with me, and the time for the noble one’s alms has arrived. And I have this expense with me. When we reach a village gate, I will give the noble one alms.” |
♦ tassevaṃ citte uppannamatteyeva eko puṭakabhattaṃ gahetvā taṃ ṭhānaṃ sampatto. |
♦ As soon as this thought arose in his mind, a man carrying food in a bundle arrived at that spot. |
upāsako taṃ disvā, “bhante, thokaṃ āgamethā”ti vatvā taṃ upasaṅkamitvā āha — “kahāpaṇaṃ te, bho purisa, dammi, taṃ me puṭakabhattaṃ dehī”ti. |
The lay-supporter, seeing him, said, “Venerable sir, please wait a moment,” and approaching him, said, “I will give you a kahāpaṇa, my good man, give me that food in a bundle.” |
so cintesi — “imaṃ bhattaṃ imasmiṃ kāle māsakampi na agghati, ayañca mayhaṃ ekavāreneva kahāpaṇaṃ deti, bhavissatettha kāraṇan”ti cintetvā “nāhaṃ kahāpaṇena demī”ti āha. |
He thought, “This food at this time is not worth even a māsaka, and this man is giving me a kahāpaṇa at once. There must be a reason for this,” and thinking thus, he said, “I will not give it for a kahāpaṇa.” |
evaṃ sante dve gaṇha, tīṇi gaṇhāti iminā niyāmena sabbepi te kahāpaṇe dātukāmo jāto. |
“In that case, take two, take three,” in this manner he became willing to give all those kahāpaṇas. |
itaro “aññepissa atthī”ti saññāya “na demi”cceva āha. |
The other, thinking, “He must have more,” said only, “I will not give it.” |
atha naṃ so āha — “sace me, bho, aññepi assu, tepi dadeyyaṃ. |
Then he said to him, “My good man, if I had more, I would give them too. |
na kho panāhaṃ attano atthāya gaṇhāmi, etasmiṃ me rukkhamūle eko ayyo nisīdāpito, tuyhampi kusalaṃ bhavissati, dehi me bhattan”ti. |
But I am not taking it for myself. I have made a noble one sit down at the foot of that tree for me. There will be merit for you too. Give me the food.” |
tena hi, bho, gaṇha, āhara te kahāpaṇeti kahāpaṇe gahetvā puṭakabhattaṃ adāsi. |
“In that case, my good man, take it. Bring your kahāpaṇas.” Having taken the kahāpaṇas, he gave him the food in a bundle. |
upāsako bhattaṃ gahetvā hatthe dhovitvā theraṃ upasaṅkamitvā “pattaṃ nīharatha, bhante”ti āha. |
The lay-supporter, having taken the food and washed his hands, approached the elder and said, “Please take out your bowl, venerable sir.” |
thero pattaṃ nīharitvā upaḍḍhabhatte dinne pattaṃ pidahi. |
The elder took out his bowl, and when half the food was given, he covered the bowl. |
upāsako āha — “ayaṃ, bhante, ekasseva paṭiviso, na sakkā mayā ito bhuñjituṃ. |
The lay-supporter said, “This, venerable sir, is a portion for only one person. I cannot eat from this. |
tumhākaṃyeva me atthāya imaṃ pariyesitvā laddhaṃ, gaṇhatha naṃ maṃ anukampaṃ upādāyā”ti. |
It was sought and obtained by me for your sake. Please take it out of compassion for me.” |
thero “atthi ettha kāraṇan”ti gahetvā sabbaṃ paribhuñji. |
The elder, thinking, “There is a reason here,” took it and ate it all. |
upāsako dhamakaraṇena pānīyaṃ parissāvetvā adāsi. |
The lay-supporter, with a water-strainer, strained water and gave it to him. |
tato niṭṭhitabhattakicce there ubhopi maggaṃ paṭipajjiṃsu. |
Then, when the elder had finished his meal, both set out on the road. |
♦ thero upāsakaṃ pucchi — “kena kāraṇena tvaṃ na bhuñjasī”ti. |
♦ The elder asked the lay-supporter, “For what reason did you not eat?” |
so attano gamanāgamanavidhānaṃ sabbaṃ kathesi. |
He related the whole story of his going and coming. |
thero taṃ sutvā saṃvegappatto cintesi — “dukkaraṃ upāsakena kataṃ, mayā pana evarūpaṃ piṇḍapātaṃ paribhuñjitvā etassa kataññunā bhavitabbaṃ. |
The elder, hearing that, was moved and thought, “A difficult thing has been done by the lay-supporter. But I, having eaten such an almsfood, must be grateful to him. |
sappāyasenāsanaṃ labhitvā tattheva chavimaṃsalohitesu sukkhantesupi nisinnapallaṅkeneva arahattaṃ appatvā na uṭṭhahissāmī”ti. |
Having found a suitable dwelling, I will not get up from the cross-legged posture I have sat in, even if my skin, flesh, and blood dry up, without attaining arahantship.” |
so tissamahāvihāraṃ gantvā āgantukavattaṃ katvā attano pattasenāsanaṃ pavisitvā paccattharaṇaṃ attharitvā tattha nisinno attano mūlakammaṭṭhānameva gaṇhi. |
He went to Tissamahāvihāra, performed the duties of a guest, entered the dwelling assigned to him, spread out his mat, and sat there, taking up his original meditation subject. |
so tāya rattiyā obhāsamattampi nibbattetuṃ nāsakkhi. |
That night, he was not able to produce even a glimmer of light. |
punadivasato paṭṭhāya bhikkhācārapalibodhaṃ chinditvā tadeva kammaṭṭhānaṃ anulomapaṭilomaṃ vipassi. |
From the next day, having cut off the obstacle of the alms-round, he contemplated that same meditation subject forwards and backwards. |
etenupāyena vipassanto sattame aruṇe saha paṭisambhidāhi arahattaṃ patvā cintesi — “ativiya me kilantaṃ sarīraṃ, kiṃ nu kho me jīvitaṃ ciraṃ pavattissati, na pavattissatī”ti. |
Contemplating in this way, at dawn on the seventh day, he attained arahantship together with the analytical knowledges and thought, “My body is very tired. Will my life last long, or will it not?” |
athassa appavattanabhāvaṃ disvā senāsanaṃ paṭisāmetvā pattacīvaramādāya vihāramajjhaṃ gantvā bheriṃ paharāpetvā bhikkhusaṅghaṃ sannipātesi. |
Then, seeing that it would not last, he put his dwelling in order, took his bowl and robe, went to the middle of the monastery, had the drum beaten, and assembled the community of monks. |
♦ saṅghatthero “kena bhikkhunāsaṅgho sannipātito”ti pucchi. |
♦ The elder of the community asked, “By which monk was the community assembled?” |
mayā, bhanteti. |
“By me, venerable sir.” |
kimatthaṃ sappurisāti. |
“For what purpose, good man?” |
bhante, aññaṃ kammaṃ natthi, yesaṃ pana magge vā phale vā kaṅkhā atthi, te maṃ pucchantūti. |
“Venerable sir, there is no other business. But those who have doubt about the path or the fruit, let them ask me.” |
sappurisa tādisā nāma bhikkhū asantaṃ guṇaṃ na kathenti, amhākaṃ ettha kaṅkhā natthi. |
“Good man, such monks do not speak of a quality they do not possess. We have no doubt here. |
kiṃ pana te saṃvegakāraṇaṃ ahosi, kiṃ paccayaṃ katvā arahattaṃ nibbattanti. |
But what was the reason for your sense of urgency? Based on what cause did you attain arahantship?” |
bhante, imasmiṃ mahāgāme valliyavīthiyaṃ dārubhaṇḍakamahātisso nāma upāsako attano dhītaraṃ bahi ṭhapetvā dvādasa kahāpaṇe gaṇhitvā tehi ekaṃ khīradhenuṃ gahetvā saṅghassa khīrabhattasalākaṃ paṭṭhapesi, so “dhītaraṃ mocessāmī”ti cha māse yantasālāya bhatiṃ katvā dvādasa kahāpaṇe labhitvā “dhītaraṃ mocessāmī”ti attano gehaṃ gacchanto antarāmagge maṃ disvā bhikkhācāravelāya sabbepi te kahāpaṇe datvā puṭakabhattaṃ gaṇhitvā sabbaṃ mayhaṃ adāsi. |
“Venerable sir, in this Mahāgāma, on Valliyavīthi, a lay-supporter named Dārubhaṇḍakamahātissa, having placed his daughter outside, took twelve kahāpaṇas, and with them, having bought a milk-cow, established a milk-food ticket for the Sangha. He, thinking, ‘I will free my daughter,’ worked for hire in a mill for six months, and having received twelve kahāpaṇas, thinking, ‘I will free my daughter,’ while going to his own house, saw me on the way, and at the time of the alms-round, having given all those kahāpaṇas, bought food in a bundle and gave it all to me. |
ahaṃ taṃ piṇḍapātaṃ paribhuñjitvā idhāgantvā sappāyasenāsanaṃ labhitvā “piṇḍāpacāyanakammaṃ karissāmī”ti visesaṃ nibbattesiṃ, bhanteti. |
I, having eaten that almsfood and come here, having found a suitable dwelling, thinking, ‘I will do the work of honoring the almsfood,’ brought about a special attainment, venerable sir.” |
taṃ ṭhānaṃ sampattā catassopi parisā therassa sādhukāraṃ adaṃsu. |
The four assemblies who had gathered at that place gave a shout of approval to the elder. |
sakabhāvena saṇṭhātuṃ samattho nāma nāhosi. |
No one was able to remain in their natural state. |
thero saṅghamajjhe nisīditvā kathento kathentova “mayhaṃ kūṭāgāraṃ dārubhaṇḍakamahātissassa hatthena phuṭṭhakāleyeva calatū”ti adhiṭṭhāya anupādisesāya nibbānadhātuyā parinibbāyi. |
The elder, sitting in the midst of the Sangha, while speaking, resolved, “May my pavilion shake only at the time when it is touched by the hand of Dārubhaṇḍakamahātissa,” and passed away into the Nibbāna-element without residue of aggregates. |
♦ kākavaṇṇatissamahārājā “eko kira thero parinibbuto”ti sutvā vihāraṃ gantvā sakkārasammānaṃ katvā kūṭāgāraṃ sajjetvā theraṃ tattha āropetvā “idāni citakaṭṭhānaṃ gamissāmā”ti ukkhipanto cāletuṃ nāsakkhi. |
♦ The great king Kākavaṇṇa Tissa, hearing, “A certain elder has passed away,” went to the monastery, paid his respects and honors, had a pavilion prepared, placed the elder in it, and as he was lifting it, thinking, “Now we will go to the cremation site,” he was unable to move it. |
rājā bhikkhusaṅghaṃ pucchi — “atthi, bhante, therena kiñci kathitan”ti. |
The king asked the community of monks, “Venerable sirs, was anything said by the elder?” |
bhikkhū therena kathitavidhānaṃ ācikkhiṃsu. |
The monks related what the elder had said. |
rājā taṃ upāsakaṃ pakkosāpetvā “tayā ito sattadivasamatthake kassaci maggapaṭipannassa bhikkhuno puṭakabhattaṃ dinnan”ti pucchi. |
The king had that lay-supporter summoned and asked, “Seven days ago from today, did you give food in a bundle to any monk who was on the path?” |
āma, devāti. |
“Yes, Your Majesty.” |
kena te niyāmena dinnanti? |
“In what way did you give it?” |
so taṃ kāraṇaṃ sabbaṃ ārocesi. |
He related the whole reason. |
atha naṃ rājā therassa kūṭāgāraṭṭhānaṃ pesesi — “gaccha taṃ theraṃ sañjāna, so vā añño vā”ti. |
Then the king sent him to the place of the elder’s pavilion, saying, “Go and identify that elder, whether it is he or another.” |
so gantvā sāṇiṃ ukkhipitvā therassa mukhaṃ disvā sañjānitvā dvīhi hatthehi hadayaṃ sandhārento rañño santikaṃ gantvā, “deva, mayhaṃ ayyo”ti āha. |
He went, lifted the cloth, saw the elder’s face, recognized him, and holding his heart with both hands, went to the king and said, “Your Majesty, it is my noble one.” |
athassa rājā mahāpasādhanaṃ dāpesi. |
Then the king had him given a great set of ornaments. |
taṃ pasādhetvā āgataṃ “gaccha bhātika mahātissa mayhaṃ, ayyāti vatvā kūṭāgāraṃ ukkhipā”ti āha. |
When he came back, having been adorned, he said, “Go, brother Mahātissa, saying, ‘It is my noble one,’ and lift the pavilion.” |
upāsako “sādhu, devā”ti gantvā therassa pāde vanditvā ubhohi hatthehi ukkhipitvā attano matthake akāsi. |
The lay-supporter, saying, “Yes, Your Majesty,” went, paid homage to the elder’s feet, lifted it with both hands, and placed it on his own head. |
tasmiṃyeva khaṇe kūṭāgāraṃ ākāse uppatitvā citakamatthake patiṭṭhāsi. |
At that very moment, the pavilion rose into the air and settled on top of the pyre. |
tasmiṃ kāle citakassa catūhipi kaṇṇehi sayameva aggijālā uṭṭhahiṃsūti. |
At that time, a flame arose by itself from the four corners of the pyre. |
♦ “mahantaṃ kho panetaṃ satthu dāyajjaṃ, yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. |
♦ “Great indeed is this inheritance of the Teacher, that is, the seven noble treasures. It cannot be obtained by a lazy person. |
yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatī”ti dāyajjamahattaṃ paccavekkhatopi uppajjati. |
Just as a disobedient son is disowned by his parents, saying, ‘This is not our son,’ and he does not receive the inheritance after their death, so too a lazy person does not receive this inheritance of the noble treasures; only an energetic person receives it.” Thus it also arises for one reflecting on the greatness of the inheritance. |
♦ “mahā kho pana te satthā. |
♦ “Great indeed is your Teacher. |
satthuno hi te mātukucchimhi paṭisandhiṃ gahaṇakālepi, abhinikkhamanepi, abhisambodhiyampi, dhammacakkappavattanayamakapāṭihāriyadevorohanāayusaṅkhāravossajjanesupi, parinibbānakālepi dasasahassilokadhātu kampittha. |
For when your Teacher took conception in his mother's womb, at his renunciation, at his enlightenment, at the turning of the wheel of Dhamma, at the twin miracle, at the descent from the deva world, at the relinquishing of the life-force, and at his final passing away, the ten-thousand-world-system quaked. |
yuttaṃ nu te evarūpassa satthuno sāsane pabbajitvā kusītena bhavitun”ti evaṃ satthumahattaṃ paccavekkhatopi uppajjati. |
Is it proper for you, having gone forth in the teaching of such a Teacher, to be lazy?” Thus it also arises for one reflecting on the greatness of the Teacher. |
♦ “jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataokkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitun”ti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. |
♦ “Even by birth, you are now not of a low birth. You are born in the unbroken lineage of the Okkāka royal dynasty, which came from the Mahāsammata lineage. You are the grandson of King Suddhodana and Queen Mahāmāyā, and the younger brother of Rāhula Bhadda. It is not proper for you, being such a son of the Jina, to live lazily.” Thus it also arises for one reflecting on the greatness of one's birth. |
♦ “sāriputtamoggallānā ceva asīti mahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasī”ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati. |
♦ “Sāriputta and Moggallāna and the eighty great disciples penetrated the supramundane Dhamma through energy. You are following the path of these your fellow holy-life practitioners, are you not?” Thus it also arises for one reflecting on the greatness of one's fellow holy-life practitioners. |
♦ kucchiṃ pūretvā ṭhitājagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi, āraddhavīriye pahitatte puggale sevantassāpi, ṭhānanisajjādīsu viriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
♦ It also arises for one who avoids lazy people who have given up bodily and mental energy, like a python that has filled its belly; and for one who cultivates energetic, striving people; and for one whose mind is inclined, bent, and sloped towards arousing energy in postures of standing, sitting, etc. |
tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi vīriyasambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of energy through these eleven causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā vīriyasambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of energy until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti — buddhānussati, dhammasaṅghasīla cāgadevatānussati upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti. |
♦ Eleven things lead to the arising of the enlightenment factor of joy: recollection of the Buddha, recollection of the Dhamma, Sangha, virtue, generosity, and deities, recollection of peace, avoiding a harsh person, cultivating a gentle person, reflecting on inspiring suttas, and being inclined towards that. |
♦ buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlaṃ pañcasīlaṃ paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītabhojanaṃ sabrahmacārīnaṃ datvā “evaṃnāma adamhā”ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devattaṃ pattā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhite kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjentassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
♦ For one who recollects the qualities of the Buddha, the enlightenment factor of joy arises, pervading the entire body up to the level of access concentration. It also arises for one who recollects the qualities of the Dhamma and the Sangha; for one who reflects on the fourfold purification of virtue that has been kept unbroken for a long time; for a layperson who reflects on the ten precepts or the five precepts; for one who, in times of famine and fear, etc., has given exquisite food to fellow holy-life practitioners and reflects on that generosity, saying, “We have given in such-and-such a way”; for a layperson who reflects on the gifts given to virtuous ones at such times; for one who reflects on the existence in oneself of qualities similar to those by which beings are reborn as deities; for one who reflects that defilements suppressed by attainment do not manifest for sixty or seventy years; for one who avoids harsh people whose harshness is indicated by their disrespectful actions at the sight of a cetiya, the Bodhi tree, or an elder, and who lack affectionate devotion towards the Buddha, etc., like dust on a donkey’s back; for one who cultivates gentle people with soft hearts and abundant devotion towards the Buddha, etc.; for one who reflects on inspiring suttas that elucidate the qualities of the Triple Gem; and for one whose mind is inclined, bent, and sloped towards arousing joy in postures of standing, sitting, etc. |
tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi pītisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of joy through these eleven causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā pītisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of joy until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti — paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti. |
♦ Seven things lead to the arising of the enlightenment factor of tranquility: partaking of fine food, experiencing a pleasant climate, experiencing a pleasant posture, a neutral application, avoiding a person with an agitated body, cultivating a person with a tranquil body, and being inclined towards that. |
♦ paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu ca utūsu ṭhānādīsu ca iriyāpathesu sappāyautuñca iriyāpathañca sevantassāpi passaddhi uppajjati. |
♦ For one who eats fine, rich, and suitable food, and for one who, in hot and cold climates and in postures of standing, etc., cultivates a suitable climate and posture, tranquility arises. |
yo pana mahāpurisajātiko sabbautuiriyāpathakkhamo hoti, na taṃ sandhāyetaṃ vuttaṃ. |
This is not said with reference to a great man who is tolerant of all climates and postures. |
yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. |
For one who has compatibility and incompatibility, it arises when he avoids incompatible climates and postures and cultivates compatible ones. |
majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā. |
Neutral application is called reflecting on one's own and others' kamma. |
iminā majjhattapayogena uppajjati. |
Tranquility arises through this neutral application. |
yo leḍḍudaṇḍādīhi paraṃ viheṭhayamāno vicarati, evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. |
It also arises for one who avoids an agitated-bodied person who goes about harassing others with clods, sticks, etc.; for one who cultivates a tranquil-bodied person with restrained hands and feet; and for one whose mind is inclined, bent, and sloped towards arousing tranquility in postures of standing, sitting, etc. |
tasmā ādikammiko kulaputto imehi sattahi kāraṇehi passaddhisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of tranquility through these seven causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā passaddhisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of tranquility until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti — vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggaṇhanatā, samaye sampahaṃsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti. |
♦ Eleven things lead to the arising of the enlightenment factor of concentration: purification of the basis, establishing the faculties in balance, skill in the sign, exerting the mind at the right time, restraining the mind at the right time, gladdening the mind at the right time, looking on with equanimity at the right time, avoiding an unconcentrated person, cultivating a concentrated person, reflecting on jhāna and liberation, and being inclined towards that. |
tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā. |
Therein, purification of the basis and establishing the faculties in balance should be understood in the way already explained. |
♦ nimittakusalatā nāma kasiṇanimittassa uggahakusalatā. |
♦ Skill in the sign means skill in grasping the kasina sign. |
samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. |
Exerting the mind at the right time means exerting it by arousing the enlightenment factors of investigation of states, energy, and joy at a time when the mind is sluggish due to overly slack energy, etc. |
samaye cittassa niggaṇhanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. |
Restraining the mind at the right time means restraining it by arousing the enlightenment factors of tranquility, concentration, and equanimity at a time when the mind is agitated due to overly exerted energy, etc. |
samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. |
Gladdening the mind at the right time means when the mind is listless due to weak application of wisdom or not having attained the bliss of calm, one should arouse a sense of urgency by reflecting on the eight grounds for spiritual urgency. |
aṭṭha saṃvegavatthūni nāma — jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. |
The eight grounds for spiritual urgency are four: birth, old age, sickness, and death; the fifth is the suffering of the woeful states; the sixth is the suffering rooted in the round of existence in the past; the seventh is the suffering rooted in the round of existence in the future; and the eighth is the suffering rooted in the search for food in the present. |
ratanattayaguṇānussaraṇena ca pasādaṃ janeti. |
And one generates confidence by recollecting the qualities of the Triple Gem. |
ayaṃ vuccati “samaye sampahaṃsanatā”ti. |
This is called ‘gladdening the mind at the right time’. |
♦ samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathi viya samappavattesu assesu. |
♦ Looking on with equanimity at the right time means when the mind, having come to the right practice, is not sluggish, not agitated, not listless, is proceeding evenly towards the object, has entered the path of calm, then one does not make an effort in exerting, restraining, and gladdening it, like a charioteer with well-behaved horses. |
ayaṃ vuccati “samaye ajjhupekkhanatā”ti. |
This is called ‘looking on with equanimity at the right time’. |
asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. |
Avoiding an unconcentrated person means avoiding at a distance people with distracted minds who have not attained either access or absorption concentration. |
samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. |
Cultivating a concentrated person means cultivating, frequenting, and attending to those with a concentrated mind through either access or absorption concentration. |
tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. |
Being inclined towards that means having a mind inclined, bent, and sloped towards arousing concentration in postures of standing, sitting, etc. |
evañhi paṭipajjato esa uppajjati. |
For one who practices thus, it arises. |
tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi samādhisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of concentration through these eleven causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā samādhisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of concentration until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
♦ pañca dhammā upekhāsambojjhaṅgassa uppādāya saṃvattanti — sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti. |
♦ Five things lead to the arising of the enlightenment factor of equanimity: neutrality towards beings, neutrality towards formations, avoiding a person who is attached to beings and formations, cultivating a person who is neutral towards beings and formations, and being inclined towards that. |
tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti “tvaṃ attano kammena āgantvā attanova kammena gamissasi, esopi attano kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī”ti evaṃ kammassakatapaccavekkhaṇena ca, “paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī”ti evaṃ nissattapaccavekkhaṇena cāti. |
Therein, one arouses neutrality towards beings in two ways: by reflecting on one’s own kamma, saying, “You have come through your own kamma and will go through your own kamma; this one too has come through his own kamma and will go through his own kamma. Whom are you attached to?” and by reflecting on the non-self, saying, “Ultimately, there is no being. Whom are you attached to?” |
dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti “idaṃ cīvaraṃ anupubbena vaṇṇavikārañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā”ti evaṃ assāmikabhāvapaccavekkhaṇena ca, “anaddhaniyaṃ idaṃ tāvakālikan”ti evaṃ tāvakālikabhāvapaccavekkhaṇena cāti. |
One arouses neutrality towards formations in two ways: by reflecting on their ownerless nature, saying, “This robe will gradually undergo a change of color and become worn out, become a foot-wiping cloth, and be thrown on a stick. If it had an owner, he would not let it be destroyed like this,” and by reflecting on their temporary nature, saying, “This is not lasting, it is for a short time.” |
yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā. |
And just as with the robe, so too the application should be made with the bowl, etc. |
♦ sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihī vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahattheneva nesaṃ kesacchedanasūcikammacīvaradhovanarajanapattapacanādīni karoti, muhuttampi apassanto “asuko sāmaṇero kuhiṃ, asuko daharo kuhin”ti bhantamigo viya ito cito ca oloketi, aññena kesacchedanādīnaṃ atthāya “muhuttaṃ tāva asukaṃ pesethā”ti yāciyamānopi “amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamissathā”ti na deti, ayaṃ sattakelāyano nāma. |
♦ In ‘avoiding a person attached to beings and formations’, here, a person, whether a householder who is attached to his sons, daughters, etc., or an ordained person who is attached to his pupils, fellow preceptors, etc., and does their hair-cutting, sewing, robe-washing and dyeing, bowl-making, etc., with his own hands, and not seeing them for a moment, looks here and there like a frightened deer, saying, “Where is the novice so-and-so? Where is the young monk so-and-so?”, and even when asked by another to send so-and-so for a moment for the purpose of cutting hair, etc., says, “We don’t even make him do our own work; you will tire him out by taking him,” and does not give him; this person is called one attached to beings. |
yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito “mayampi imaṃ dhanāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā”ti vadati, ayaṃ saṅkhārakelāyano nāma. |
But one who is attached to his robe, bowl, plate, needle, staff, etc., and does not let another touch them with his hand, and when asked for them for a temporary period, says, “We don’t even use this, being attached to it; what shall we give you?”; this person is called one attached to formations. |
♦ yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. |
♦ But one who is neutral and indifferent to both these things is called one who is neutral towards beings and formations. |
iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. |
Thus, this enlightenment factor of equanimity arises for one who avoids at a distance such a person attached to beings and formations, for one who cultivates a person neutral towards beings and formations, and for one whose mind is inclined, bent, and sloped towards arousing it in postures of standing, sitting, etc. |
tasmā ādikammiko kulaputto imehi pañcahi kāraṇehi upekkhāsambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. |
Therefore, a beginner son of a good family, having aroused the enlightenment factor of equanimity through these five causes, and making that his main focus, establishes a commitment and gradually attains arahantship. |
so yāva arahattamaggā upekkhāsambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. |
He is said to develop the enlightenment factor of equanimity until the path of arahantship; when he has reached the fruit, he is said to be one who has developed it. |
iti imepi satta bojjhaṅgā lokiyalokuttaramissakāva kathitā. |
Thus, these seven enlightenment factors are also described as a mixture of worldly and supramundane. |
♦ 419. sammādiṭṭhiṃ bhāvetīti aṭṭhaṅgikassa maggassa ādibhūtaṃ sammādiṭṭhiṃ brūheti vaḍḍheti. |
♦ 419. ‘He develops right view’ means he makes grow, increases, the right view which is the beginning of the eightfold path. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
ettha pana sammādassanalakkhaṇā sammādiṭṭhi. |
Here, however, right view has the characteristic of right seeing. |
sammāabhiniropanalakkhaṇo sammāsaṅkappo. |
Right thought has the characteristic of right application. |
sammāpariggāhalakkhaṇā sammāvācā. |
Right speech has the characteristic of right comprehension. |
sammāsamuṭṭhāpanalakkhaṇo sammākammanto. |
Right action has the characteristic of right origination. |
sammāvodāpanalakkhaṇo sammāājīvo. |
Right livelihood has the characteristic of right purification. |
sammāpaggahalakkhaṇo sammāvāyāmo. |
Right effort has the characteristic of right exertion. |
sammāupaṭṭhānalakkhaṇā sammāsati. |
Right mindfulness has the characteristic of right establishment. |
sammāsamādhānalakkhaṇo sammāsamādhi. |
Right concentration has the characteristic of right concentration. |
♦ tesu ekekassa tīṇi tīṇi kiccāni honti. |
♦ For each of them, there are three functions. |
seyyathidaṃ, sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhaṃ ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. |
That is, right view abandons wrong view along with other defilements opposed to it, takes Nibbāna as its object, and sees the co-arisen states without delusion by dispelling the delusion that conceals them. |
sammāsaṅkappādayopi tatheva micchāsaṅkappādīni ca pajahanti, nirodhañca ārammaṇaṃ karonti. |
Right thought and the others also abandon wrong thought and so on, and take Nibbāna as their object. |
visesato panettha sammāsaṅkappo sahajātadhamme sammā abhiniropeti, sammāvācā sammā pariggaṇhāti, sammākammanto sammā samuṭṭhāpeti, sammāājīvo sammā vodāpeti, sammāvāyāmo sammā paggaṇhāti, sammāsati sammā upaṭṭhāti, sammāsamādhi sammā padahati. |
Here, in particular, right thought rightly applies the co-arisen states; right speech rightly comprehends them; right action rightly originates them; right livelihood rightly purifies them; right effort rightly exerts them; right mindfulness rightly establishes them; right concentration rightly concentrates them. |
♦ api cesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakāle ekakkhaṇā ekārammaṇā. |
♦ And this right view, in the preliminary stage, has different moments and different objects; at the time of the path, it has a single moment and a single object. |
kiccato pana dukkhe ñāṇantiādīni cattāri nāmāni labhati. |
in terms of function, however, it receives four names: knowledge of suffering, and so on. |
sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā honti, maggakāle ekakkhaṇā ekārammaṇā. |
Right thought and the others also, in the preliminary stage, have different moments and different objects; at the time of the path, they have a single moment and a single object. |
tesu sammāsaṅkappo kiccato nekkhammasaṅkappo avihiṃsāsaṅkappo abyāpādasaṅkappoti tīṇi nāmāni labhati. |
Among them, right thought, in terms of function, receives three names: thought of renunciation, thought of non-ill-will, and thought of non-cruelty. |
sammāvācādayo tayo pubbabhāge viratiyopi honti cetanāyopi, maggakkhaṇe pana viratiyova. |
The three, right speech and the others, in the preliminary stage, are both abstinences and volitions; at the moment of the path, however, they are only abstinences. |
sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. |
Right effort and right mindfulness, this pair also, in terms of function, receives four names as the right strivings and the foundations of mindfulness. |
sammāsamādhi pana pubbabhāgepi maggakkhaṇepi sammāsamādhiyeva. |
Right concentration, however, is right concentration both in the preliminary stage and at the moment of the path. |
♦ iti imesu aṭṭhasu dhammesu bhagavatā nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā. |
♦ Thus, among these eight states, the Blessed One first taught right view because it is of great help to a yogi who has entered the path to the attainment of Nibbāna. |
ayañhi “paññāpajjoto paññāsatthan”ti ca vuttā. |
This is also called “the light of wisdom, the weapon of wisdom.” |
tasmā etāya pubbabhāge vipassanāñāṇasaṅkhātāya sammādiṭṭhiyā avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena yogāvacaro nibbānaṃ pāpuṇāti. |
Therefore, by this right view, which is called the knowledge of insight in the preliminary stage, by dispelling the darkness of ignorance and destroying the thieves of defilements, the yogi safely attains Nibbāna. |
tena vuttaṃ — “nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā”ti. |
Therefore it is said, “For a yogi who has entered the path to the attainment of Nibbāna, right view was taught first because it is of great help.” |
♦ sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto. |
♦ Right thought is of great help to it, therefore it is spoken of after it. |
yathā hi heraññiko hatthena parivattetvā parivattetvā cakkhunā kahāpaṇaṃ olokento ‘ayaṃ kūṭo, ayaṃ cheko”ti jānāti, evaṃ yogāvacaropi pubbabhāge vitakkena vitakketvā vitakketvā vipassanāpaññāya olokayamāno “ime dhammā kāmāvacarā, ime dhammā rūpāvacarādayo”ti jānāti. |
Just as a goldsmith, by turning a coin over and over with his hand and examining it with his eye, knows, “This is counterfeit, this is genuine,” so too a yogi, in the preliminary stage, by thinking and examining with thought, and looking with the wisdom of insight, knows, “These states are of the sense-sphere, these states are of the form-sphere, etc.” |
yathā vā pana purisena koṭiyaṃ gahetvā parivattetvā parivattetvā dinnaṃ mahārukkhaṃ tacchako vāsiyā tacchetvā kamme upaneti, evaṃ vitakkena vitakketvā vitakketvā dinnadhamme yogāvacaro paññāya “ime dhammā kāmāvacarā, ime dhammā rūpāvacarā”tiādinā nayena paricchinditvā kamme upaneti. |
Or, just as a carpenter takes a great tree that has been given to him after being turned over and over by a man holding it at the end, and shapes it with an adze and makes it ready for use, so too a yogi takes the states that have been given after being thought about and examined with thought, and with wisdom distinguishes them, saying, “These states are of the sense-sphere, these states are of the form-sphere,” etc., and makes them ready for use. |
tena vuttaṃ — “sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto”ti. |
Therefore it is said, “Right thought is of great help to it, therefore it is spoken of after it.” |
♦ svāyaṃ yathā sammādiṭṭhiyā, evaṃ sammāvācāyapi upakārako. |
♦ And just as it is helpful to right view, so it is also helpful to right speech. |
yathāha — “pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindatī”ti . |
As he said, “First, householder, having thought and considered, one then utters speech.” |
tasmā tadanantaraṃ sammāvācā vuttā. |
Therefore, after it, right speech is spoken of. |
♦ yasmā pana idañcidañca karissāmāti paṭhamaṃ vācāya saṃvidahitvā loke kammante payojenti, tasmā vācā kāyakammassa upakārikāti sammāvācāya anantaraṃ sammākammanto vutto. |
♦ Because people in the world undertake actions after first planning with speech, saying, “I will do this and this,” therefore speech is helpful to bodily action, so after right speech, right action is spoken of. |
♦ catubbidhaṃ pana vacīduccaritaṃ, tividhaṃ kāyaduccaritaṃ pahāya ubhayasucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakasīlaṃ pūreti, na itarassa. |
♦ Because only one who, having abandoned the four kinds of verbal misconduct and the three kinds of bodily misconduct, fulfills both kinds of good conduct, fulfills the eighth precept of livelihood, and not another. |
tasmā tadubhayānantaraṃ sammāājīvo vutto. |
Therefore, after those two, right livelihood is spoken of. |
♦ evaṃ suddhājīvena “parisuddho me ājīvo”ti ettāvatā paritosaṃ katvā suttappamattena viharituṃ na yuttaṃ, atha kho sabbairiyāpathesu idaṃ vīriyamārabhitabbanti dassetuṃ tadanantaraṃ sammāvāyāmo vutto. |
♦ Thus, with a purified livelihood, it is not proper to live heedlessly and contentedly, thinking, “My livelihood is pure.” But to show that this energy should be initiated in all postures, after that, right effort is spoken of. |
♦ tato āraddhavīriyenāpi kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā kātabbāti dassanatthaṃ tadanantaraṃ sammāsati desitā. |
♦ Then, to show that even for one who is energetic, mindfulness should be well established in the four bases of the body, etc., after that, right mindfulness is taught. |
♦ yasmā pana evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samanvesitvā pahoti ekattārammaṇe cittaṃ samādhetuṃ, tasmā sammāsatiyā anantaraṃ sammāsamādhi desitoti veditabbo. |
♦ Because mindfulness, thus well established, is able to concentrate the mind on a single object by investigating the courses of states that are helpful and unhelpful to concentration, therefore, after right mindfulness, right concentration is taught, it should be understood. |
iti ayampi aṭṭhaṅgiko maggo lokiyalokuttaramissakova kathito. |
Thus, this eightfold path is also described as a mixture of worldly and supramundane. |
♦ 427. ajjhattaṃ rūpasaññītiādīsu ajjhattarūpe parikammavasena ajjhattaṃ rūpasaññī nāma hoti. |
♦ 427. In “perceiving forms internally,” etc., one is called “perceiving forms internally” by way of preliminary work on an internal form. |
ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti, pītaparikammaṃ karonto mede vā chaviyā vā hatthapādatalesu vā akkhīnaṃ pītakaṭṭhāne vā karoti, lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā akkhīnaṃ rattaṭṭhāne vā karoti, odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. |
For one doing the preliminary work on blue internally does so on the hair, or bile, or the pupils of the eyes; doing the preliminary work on yellow, one does so on the fat, or the skin, or the palms and soles, or on the yellow part of the eyes; doing the preliminary work on red, one does so on the flesh, or blood, or the tongue, or on the red part of the eyes; doing the preliminary work on white, one does so on a bone, or a tooth, or a nail, or on the white part of the eyes. |
taṃ pana sunīlaṃ supītaṃ sulohitakaṃ suodātakaṃ na hoti, avisuddhameva hoti. |
But that is not perfectly blue, perfectly yellow, perfectly red, or perfectly white; it is just impure. |
♦ eko bahiddhā rūpāni passatīti yassevaṃ parikammaṃ ajjhattaṃ uppannaṃ hoti, nimittaṃ pana bahiddhā. |
♦ ‘One sees forms externally’ means one for whom the preliminary work has arisen internally, but the sign is external. |
so evaṃ ajjhattaṃ parikammassa bahiddhā ca appanāya vasena “ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passatī”ti vuccati. |
He, by way of the preliminary work internally and absorption externally, is called “one perceiving forms internally sees forms externally.” |
parittānīti avaḍḍhitāni. |
‘Limited’ means undeveloped. |
suvaṇṇadubbaṇṇānīti suvaṇṇāni vā honti dubbaṇṇāni vā, parittavaseneva idaṃ abhibhāyatanaṃ vuttanti veditabbaṃ. |
‘Beautiful and ugly’ means they are either beautiful or ugly; it should be understood that this base of mastery is spoken of by way of the limited. |
tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā “kiṃ ettha bhuñjitabbaṃ atthī”ti saṅkaḍḍhitvā ekakabalameva karoti, evameva ñāṇuttariko puggalo visadañāṇo “kiṃ ettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro”ti tāni rūpāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. |
‘Having mastered them’ means just as a person with a good appetite, upon receiving a ladleful of rice, thinking, “What is there to eat in this?”, rolls it up and makes a single mouthful, in the same way, a person with superior knowledge, with clear knowledge, thinking, “What is there to attain in this limited object? This is no burden for me,” masters those forms and attains absorption. The meaning is that he attains absorption here with the very arising of the sign. |
jānāmi passāmīti iminā panassa ābhogo kathito. |
‘I know, I see’ — by this, his attention is described. |
so ca kho samāpattito vuṭṭhitassa, na antosamāpattiyaṃ. |
And that is for one who has emerged from the attainment, not within the attainment. |
evaṃsaññī hotīti ābhogasaññāyapi jhānasaññāyapi evaṃsaññī hoti. |
‘He is percipient thus’ means he is percipient thus with both the perception of attention and the perception of jhāna. |
abhibhavasaññā hissa antosamāpattiyampi atthi, ābhogasaññā pana samāpattito vuṭṭhitasseva. |
For his perception of mastery exists even within the attainment, but the perception of attention is only for one who has emerged from the attainment. |
♦ appamāṇānīti vaḍḍhitappamāṇāni, mahantānīti attho. |
♦ ‘Immeasurable’ means of developed measure, meaning large. |
abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā “aññampi hotu, kiṃ etaṃ mayhaṃ karissatī”ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadañāṇo “kiṃ ettha samāpajjitabbaṃ, nayidaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī”ti tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. |
Here, in ‘having mastered,’ just as a man with a large appetite, upon receiving one serving of rice, does not see it as much, thinking, “Let there be more, what will this do for me?”, in the same way, a person with superior knowledge, with clear knowledge, thinking, “What is there to attain here? This is not immeasurable. There is no burden for me in making my mind one-pointed,” masters them and attains absorption. The meaning is that he attains absorption here with the very arising of the sign. |
♦ ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. |
♦ ‘Not perceiving forms internally’ means devoid of the perception of preliminary work on internal forms, either due to not having obtained it or due to not wanting it. |
♦ bahiddhā rūpāni passatīti yassa parikammampi nimittampi bahiddhāva uppannaṃ, so evaṃ bahiddhā parikammassa ceva appanāya ca vasena “ajjhattaṃ arūpasaññī ekova bahiddhā rūpāni passatī”ti vuccati. |
♦ ‘He sees forms externally’ means one for whom both the preliminary work and the sign have arisen externally; he, by way of the preliminary work and absorption both being external, is called “one not perceiving forms internally sees forms externally.” |
sesamettha catutthābhibhāyatane vuttanayameva. |
The rest here is the same as explained in the fourth base of mastery. |
imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena . |
Among these four, the limited is given for one of a discursive temperament, the immeasurable for one of a deluded temperament, the beautiful for one of a hateful temperament, and the ugly for one of a lustful temperament. |
etesañhi etāni sappāyāni, sā ca nesaṃ sappāyatā vitthārato visuddhimagge cariyaniddese vuttā. |
For these are suitable for them, and their suitability has been explained in detail in the Visuddhimagga in the section on temperaments. |
♦ pañcamābhibhāyatanādīsu nīlānīti sabbasaṅgāhakavasena vuttaṃ. |
♦ In the fifth base of mastery, etc., ‘blue’ is said in an all-encompassing way. |
nīlavaṇṇānīti vaṇṇavasena. |
‘Of blue color’ is by way of color. |
nīlanidassanānīti nidassanavasena, apaññāyamānavivarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissantīti vuttaṃ hoti. |
‘Appearing blue’ is by way of appearance; it means they appear without any visible gap, with unmixed color, appearing as a single blue. |
nīlanibhāsānīti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. |
‘With a blue sheen’ is said by way of radiance; it means with a blue radiance, endowed with a blue luster. |
etena nesaṃ suvisuddhataṃ dasseti. |
By this, he shows their extreme purity. |
visuddhavaṇṇavaseneva hi imāni cattāri abhibhāyatanāni vuttāni. |
For these four bases of mastery are spoken of by way of pure color. |
“nīlakasiṇaṃ gaṇhanto nīlasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vā”tiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge vitthārato vuttameva. |
“One who takes up the blue kasina takes up the sign in something blue, whether a flower, a cloth, or a color element,” etc. Here, the making of the kasina, the preliminary work, and the method of absorption are all explained in detail in the Visuddhimagga. |
imāni pana aṭṭha abhibhāyatanajjhānāni vaṭṭānipi honti vaṭṭapādakānipi vipassanāpādakānipi diṭṭhadhammasukhavihārānipi abhiññāpādakānipi nirodhapādakānipi, lokiyāneva pana na lokuttarānīti veditabbāni. |
But these eight jhāna-bases of mastery can be of the round of existence, can be a basis for the round of existence, a basis for insight, a state of pleasant abiding in this life, a basis for supernormal powers, or a basis for cessation; but they should be known to be only worldly, not supramundane. |
♦ 435. rūpī rūpāni passatīti ettha ajjhattaṃ kesādīsu nīlakasiṇādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, taṃ assa atthīti rūpī. |
♦ 435. In ‘a form-perceiver sees forms,’ here, the form-jhāna produced in relation to internal things like hair, etc., by way of the blue kasina, etc., is form; he who has it is a form-perceiver. |
bahiddhā rūpāni passatīti bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. |
‘He sees forms externally’ means he sees even external forms like the blue kasina, etc., with the jhāna-eye. |
iminā ajjhattabahiddhāvatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāripi rūpāvacarajjhānāni dassitāni . |
By this, all four form-sphere jhānas of a person who has produced jhāna on kasinas with both internal and external objects are shown. |
ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. |
‘Not perceiving form internally’ means not perceiving form internally, meaning not having produced form-sphere jhāna on one's own hair, etc. |
iminā bahiddhāparikammaṃ katvā bahiddhāva uppāditajjhānassa puggalassa rūpāvacarajjhānāni dassitāni. |
By this, the form-sphere jhānas of a person who has produced jhāna externally after doing the preliminary work externally are shown. |
♦ subhantveva adhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. |
♦ ‘He is intent only on the beautiful’ — by this, the jhānas on the color kasinas of extremely pure blue, etc., are shown. |
tattha kiñcāpi antoappanāyaṃ subhanti ābhogo natthi, yo pana visuddhaṃ subhaṃ kasiṇārammaṇaṃ katvā viharati, so yasmā “subhanti adhimutto hotī”ti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. |
Therein, although there is no attention to ‘beautiful’ within the absorption, one who dwells having made the pure, beautiful kasina object his object, since he becomes worthy of being called “intent on the beautiful,” the teaching is given thus. |
paṭisambhidāmagge pana “kathaṃ subhantveva adhimutto hotīti vimokkho — idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati ... pe ... mettāya bhāvitattā sattā appaṭikkūlā honti. |
In the Paṭisambhidāmagga, however, it is said: “How is the liberation ‘he is intent only on the beautiful’? — here a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness ... so on ... because loving-kindness has been developed, beings are not repulsive. |
karuṇāsahagatena .. |
With a mind accompanied by compassion ... |
. pe .. |
so on ... with a mind accompanied by sympathetic joy ... |
. muditāsahagatena .. |
so on ... with a mind accompanied by equanimity, he dwells pervading one direction ... so on ... because equanimity has been developed, beings are not repulsive. |
. pe .. |
Thus is the liberation ‘he is intent only on the beautiful’.” |
. upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati ... pe ... upekkhāya bhāvitattā sattā appaṭikkūlā honti. |
Whatever is to be said in ‘with the complete transcendence of perceptions of form,’ etc., all that has been said in the Visuddhimagga. |
evaṃ subhantveva adhimutto hotīti vimokkho”ti vuttaṃ. |
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sabbaso rūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge vuttameva. |
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♦ 443. pathavikasiṇaṃ bhāvetīti ettha pana sakalaṭṭhena kasiṇaṃ, pathavi eva kasiṇaṃ pathavikasiṇaṃ. |
♦ 443. In ‘he develops the earth kasina,’ however, kasina in the sense of totality, earth itself is a kasina, the earth kasina. |
parikammapathaviyāpi uggahanimittassāpi paṭibhāganimittassāpi taṃ nimittaṃ ārammaṇaṃ katvā uppannajjhānassāpi etaṃ adhivacanaṃ. |
This is a designation for the preliminary earth, for the learning sign, for the counterpart sign, and for the jhāna that has arisen taking that sign as its object. |
idha pana pathavikasiṇārammaṇaṃ jhānaṃ adhippetaṃ. |
Here, however, the jhāna with the earth kasina as its object is intended. |
taṃ hesa bhāveti. |
This he develops. |
āpokasiṇādīsupi eseva nayo. |
In the water kasina, etc., too, the same method applies. |
♦ imāni pana kasiṇāni bhāventena sīlāni sodhetvā parisuddhasīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlavasena yaṃ yassa sappāyaṃ, taṃ tena gahetvā kasiṇabhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbāni. |
♦ But these kasinas should be developed by one who has purified his virtues and is established in pure virtue, who has cut off whatever of the ten impediments he has, who has approached a good friend, a giver of a meditation subject, and having taken from him what is suitable for his own temperament, has abandoned a monastery unsuitable for kasina development and is dwelling in a suitable one, has cut off minor impediments, and does not neglect any part of the method of development. |
ayamettha saṅkhepo, vitthāro pana visuddhimagge vutto. |
This is the summary here; the detailed explanation is given in the Visuddhimagga. |
kevalañhi tattha viññāṇakasiṇaṃ nāgataṃ, taṃ atthato ākāsakasiṇe pavattaviññāṇaṃ. |
Only the consciousness kasina is not mentioned there; in terms of meaning, it is consciousness active in the space kasina. |
tañca kho ārammaṇavasena vuttaṃ, na samāpattivasena. |
And that is said by way of the object, not by way of the attainment. |
tañhi anantaṃ viññāṇanti ārammaṇaṃ katvā esa viññāṇañcāyatanasamāpattiṃ bhāvento viññāṇakasiṇaṃ bhāvetīti vuccati. |
For he, having taken as his object ‘consciousness is infinite,’ and developing the attainment of the sphere of infinite consciousness, is said to develop the consciousness kasina. |
imānipi dasa kasiṇāni vaṭṭānipi honti vaṭṭapādakānipi vipassanāpādakānipi diṭṭhadhammasukhavihāratthānipi abhiññāpādakānipi nirodhapādakānipi, lokiyāneva pana na lokuttarānīti. |
These ten kasinas can also be of the round of existence, can be a basis for the round of existence, a basis for insight, a basis for pleasant abiding in this life, a basis for supernormal powers, or a basis for cessation, but they are only worldly, not supramundane. |
♦ 453. asubhasaññaṃ bhāvetīti asubhasaññā vuccati uddhumātakādīsu dasasu ārammaṇesu uppannā paṭhamajjhānasahagatā saññā, taṃ bhāveti brūheti vaḍḍheti, anuppannaṃ uppādeti, uppannaṃ anurakkhatīti attho. |
♦ 453. ‘He develops the perception of the foul’ means the perception accompanied by the first jhāna that has arisen in the ten objects such as a bloated corpse is called the perception of the foul; he develops it, makes it grow, increases it, meaning he produces the unproduced and maintains the produced. |
dasannaṃ pana asubhānaṃ bhāvanānayo sabbo visuddhimagge vitthāritoyeva . |
The entire method of developing the ten kinds of foulness is detailed in the Visuddhimagga. |
maraṇasaññaṃ bhāvetīti sammutimaraṇaṃ, khaṇikamaraṇaṃ, samucchedamaraṇanti tividhampi maraṇaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti, anuppannaṃ uppādeti, uppannaṃ anurakkhatīti attho. |
‘He develops the perception of death’ means he develops the perception that arises taking as its object all three kinds of death: conventional death, momentary death, and death by cutting off. The meaning is he produces the unproduced and maintains the produced. |
heṭṭhā vuttalakkhaṇā vā maraṇassatiyeva idha maraṇasaññāti vuttā, taṃ bhāveti uppādeti vaḍḍhetīti attho. |
Or, the mindfulness of death, which has the characteristics described below, is here called the perception of death; he develops it, produces it, increases it, is the meaning. |
bhāvanānayo panassā visuddhimagge vitthāritoyeva. |
Its method of development is detailed in the Visuddhimagga. |
āhāre paṭikūlasaññaṃ bhāvetīti asitapītādibhede kabaḷīkāre āhāre gamanapaṭikūlādīni nava paṭikūlāni paccavekkhantassa uppajjanakasaññaṃ bhāveti, uppādeti vaḍḍhetīti attho. |
‘He develops the perception of the repulsiveness of food’ means in material food of the kind that is eaten, drunk, etc., he develops the perception that arises for one who reflects on the nine kinds of repulsiveness, such as the repulsiveness of going for it. The meaning is he produces it, increases it. |
tassāpi bhāvanānayo visuddhimagge vitthāritoyeva. |
Its method of development is also detailed in the Visuddhimagga. |
sabbaloke anabhiratisaññaṃ bhāvetīti sabbasmimpi tedhātuke loke anabhiratisaññaṃ ukkaṇṭhitasaññaṃ bhāvetīti attho. |
‘He develops the perception of non-delight in the whole world’ means he develops the perception of non-delight, the perception of disgust, in the entire threefold world. |
aniccasaññaṃ bhāvetīti pañcannaṃ upādānakkhandhānaṃ udayabbayaññathattapariggāhikaṃ pañcasu khandhesu aniccanti uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of impermanence’ means he develops the perception that arises as ‘impermanent’ in the five aggregates, which grasps the rise, fall, and otherness of the five aggregates of clinging. |
anicce dukkhasaññaṃ bhāvetīti anicce khandhapañcake paṭipīḷanasaṅkhātadukkhalakkhaṇapariggāhikaṃ dukkhanti uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of suffering in the impermanent’ means in the impermanent five aggregates, he develops the perception that arises as ‘suffering,’ which grasps the characteristic of suffering known as oppression. |
dukkhe anattasaññaṃ bhāvetīti paṭipīḷanaṭṭhena dukkhe khandhapañcake avasavattanākārasaṅkhātānattalakkhaṇapariggāhikaṃ anattāti uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of non-self in what is suffering’ means in the five aggregates which are suffering because they are oppressive, he develops the perception that arises as ‘non-self,’ which grasps the characteristic of non-self known as the state of not being subject to one’s will. |
pahānasaññaṃ bhāvetīti pañcavidhaṃ pahānaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of abandoning’ means he develops the perception that arises taking the five kinds of abandoning as its object. |
virāgasaññaṃ bhāvetīti pañcavidhameva virāgaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of dispassion’ means he develops the perception that arises taking the five kinds of dispassion as its object. |
nirodhasaññaṃ bhāvetīti saṅkhāranirodhaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. |
‘He develops the perception of cessation’ means he develops the perception that arises taking the cessation of formations as its object. |
nibbānaṃ ārammaṇaṃ katvā uppajjanakasaññantipi vadanti. |
Some say it is the perception that arises taking Nibbāna as its object. |
ettha ca sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññāti imāhi tīhi saññāhi balavavipassanā kathitā. |
And here, by these three perceptions—the perception of non-delight in the whole world, the perception of impermanence, and the perception of suffering in the impermanent—strong insight is described. |
puna aniccasaññaṃ bhāvetītiādikāhi dasahi saññāhi vipassanāsamārambhova kathito. |
Again, by the ten perceptions beginning with ‘he develops the perception of impermanence,’ the very beginning of insight is described. |
♦ 473. buddhānussatintiādīni vuttatthāneva. |
♦ 473. ‘Recollection of the Buddha,’ etc., have the meanings already stated. |
♦ 483. paṭhamajjhānasahagatanti paṭhamajjhānena saddhiṃ gataṃ pavattaṃ, paṭhamajjhānasampayuttanti attho. |
♦ 483. ‘Accompanied by the first jhāna’ means gone along with, occurred with the first jhāna; accompanied by the first jhāna is the meaning. |
saddhindriyaṃ bhāvetīti paṭhamajjhānasahagataṃ katvā saddhindriyaṃ bhāveti brūheti vaḍḍheti. |
‘He develops the faculty of faith’ means having made it accompanied by the first jhāna, he develops the faculty of faith, makes it grow, increases it. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ aparāccharāsaṅghātavaggavaṇṇanā. |
♦ Commentary on the Second Chapter on the Finger-Snap. |
♦ 19. kāyagatāsativaggavaṇṇanā |
♦ 19. Commentary on the Chapter on Mindfulness Directed to the Body |
♦ 563. cetasā phuṭoti ettha duvidhaṃ pharaṇaṃ āpopharaṇañca dibbacakkhupharaṇañca. |
♦ 563. ‘Pervaded with the mind’ — here, pervading is twofold: pervading with water and pervading with the divine eye. |
tattha āpokasiṇaṃ samāpajjitvā āpena pharaṇaṃ āpopharaṇaṃ nāma. |
Therein, having attained the water kasina and pervading with water is called pervading with water. |
evaṃ phuṭepi mahāsamudde sabbā samuddaṅgamā kunnadiyo antogadhāva honti. |
Even when the great ocean is thus pervaded, all the small rivers that flow into the ocean are included within it. |
ālokaṃ pana vaḍḍhetvā dibbacakkhunā sakalasamuddadassanaṃ dibbacakkhupharaṇaṃ nāma. |
But having developed the light and seeing the entire ocean with the divine eye is called pervading with the divine eye. |
evaṃ phuṭepi mahāsamudde sabbā mahāsamuddaṅgamā kunnadiyo antogadhāva honti. |
Even when the great ocean is thus pervaded, all the small rivers that flow into the great ocean are included within it. |
antogadhā tassāti tassa bhikkhuno bhāvanāya abbhantaragatāva honti. |
‘Included within it’ means they are included within the development of that bhikkhu. |
vijjābhāgiyāti ettha sampayogavasena vijjaṃ bhajantīti vijjābhāgiyā, vijjābhāge vijjākoṭṭhāse vattantītipi vijjābhāgiyā. |
‘Pertaining to knowledge’ — here, they partake of knowledge through association, thus they are ‘pertaining to knowledge’; or they exist in the sphere of knowledge, in the domain of knowledge, thus they are ‘pertaining to knowledge’. |
tattha vipassanāñāṇaṃ manomayiddhi cha abhiññāti aṭṭha vijjā, purimena atthena tāhi sampayuttadhammāpi vijjābhāgiyā. |
Therein, the eight knowledges are: the knowledge of insight, the power of the mind-made body, and the six supernormal knowledges. In the first sense, the states associated with them are also ‘pertaining to knowledge’. |
pacchimena atthena tāsu yā kāci ekā vijjā vijjā, sesā vijjābhāgiyāti evaṃ vijjāpi vijjāsampayuttadhammāpi vijjābhāgiyāteva veditabbā. |
In the second sense, any one of them is knowledge, the rest are ‘pertaining to knowledge’; thus both knowledge and the states associated with knowledge should be understood as ‘pertaining to knowledge’. |
♦ 564. mahato saṃvegāyāti mahantassa saṃvegassa atthāya. |
♦ 564. ‘For great spiritual urgency’ means for the purpose of great spiritual urgency. |
uparipadadvayepi eseva nayo. |
In the next two phrases, the same method applies. |
ettha ca mahāsaṃvego nāma vipassanā, mahāattho nāma cattāro maggā, mahāyogakkhemo nāma cattāri sāmaññaphalāni. |
And here, great spiritual urgency is insight, great benefit is the four paths, great security from bondage is the four fruits of asceticism. |
atha vā mahāsaṃvego nāma saha vipassanāya maggo, mahāattho nāma cattāri sāmaññaphalāni, mahāyogakkhemo nāma nibbānaṃ. |
Or, great spiritual urgency is the path together with insight, great benefit is the four fruits of asceticism, great security from bondage is Nibbāna. |
satisampajaññāyāti satiyā ca ñāṇassa ca atthāya. |
‘For mindfulness and clear comprehension’ means for the purpose of mindfulness and knowledge. |
ñāṇadassanapaṭilābhāyāti dibbacakkhuñāṇāya. |
‘For the attainment of knowledge and vision’ means for the divine eye-knowledge. |
diṭṭhadhammasukhavihārāyāti imasmiṃyeva paccakkhe attabhāve sukhavihāratthāya. |
‘For a pleasant abiding in this very life’ means for the purpose of a pleasant abiding in this very present existence. |
vijjāvimuttiphalasacchikiriyāyāti vijjāvimuttīnaṃ phalassa paccavekkhakaraṇatthāya. |
‘For the realization of the fruit of knowledge and liberation’ means for the purpose of bringing to realization the fruit of knowledge and liberation. |
ettha ca vijjāti maggapaññā, vimuttīti taṃsampayuttā sesadhammā. |
And here, knowledge is the wisdom of the path, liberation is the other states associated with it. |
tesaṃ phalaṃ nāma arahattaphalaṃ, tassa sacchikiriyāyāti attho. |
Their fruit is the fruit of arahantship; for its realization is the meaning. |
♦ 571. kāyopi passambhatīti nāmakāyopi karajakāyopi passambhati, vūpasantadaratho hoti. |
♦ 571. ‘The body is tranquilized’ means both the mental body and the physical body are tranquilized, their distress is calmed. |
vitakkavicārāpīti ete dhammā dutiyajjhānena vūpasammanti nāma, idha pana oḷārikavūpasamaṃ sandhāya vuttaṃ. |
‘Thought and examination also’ — these states are said to be calmed by the second jhāna, but here it is said with reference to the calming of the gross. |
kevalāti sakalā, sabbe niravasesāti attho. |
‘All’ means entire, all without remainder is the meaning. |
vijjābhāgiyāti vijjākoṭṭhāsiyā, te heṭṭhā vibhajitvā dassitāva. |
‘Pertaining to knowledge’ means pertaining to the domain of knowledge; they have been explained and shown below. |
♦ 574. avijjā pahīyatīti aṭṭhasu ṭhānesu vaṭṭamūlakaṃ bahalandhakāraṃ mahātamaṃ aññāṇaṃ pahīyati. |
♦ 574. ‘Ignorance is abandoned’ means the ignorance which is the great darkness, the great gloom, the root of the round of existence in eight places, is abandoned. |
vijjā uppajjatīti arahattamaggavijjā uppajjati. |
‘Knowledge arises’ means the knowledge of the path of arahantship arises. |
asmimāno pahīyatīti asmīti navavidho māno pahīyati. |
‘The conceit ‘I am’ is abandoned’ means the ninefold conceit ‘I am’ is abandoned. |
anusayāti satta anusayā. |
‘Latent tendencies’ means the seven latent tendencies. |
saṃyojanānīti dasa saṃyojanāni. |
‘Fetters’ means the ten fetters. |
♦ 575. paññāpabhedāyāti paññāya pabhedagamanatthaṃ. |
♦ 575. ‘For the analysis of wisdom’ means for the purpose of the analysis of wisdom. |
anupādāparinibbānāyāti apaccayaparinibbānassa sacchikiriyatthāya. |
‘For final Nibbāna without clinging’ means for the purpose of realizing Nibbāna without any fuel for becoming. |
♦ 576. anekadhātupaṭivedho hotīti aṭṭhārasannaṃ dhātūnaṃ lakkhaṇapaṭivedho hoti. |
♦ 576. ‘There is penetration of the many elements’ means there is penetration of the characteristics of the eighteen elements. |
nānādhātupaṭivedho hotīti tāsaṃyeva aṭṭhārasannaṃ dhātūnaṃ nānābhāvena lakkhaṇapaṭivedho hoti. |
‘There is penetration of the various elements’ means there is penetration of the characteristics of those same eighteen elements in their various aspects. |
anekadhātupaṭisambhidā hotīti iminā dhātubhedañāṇaṃ kathitaṃ. |
‘There is analytical knowledge of the many elements’ — by this, the knowledge of the analysis of the elements is described. |
dhātupabhedañāṇaṃ nāma “imāya dhātuyā ussannāya idaṃ nāma hotī”ti jānanapaññā. |
The knowledge of the analysis of the elements is the wisdom of knowing, “When this element is predominant, this is what happens.” |
taṃ panetaṃ dhātubhedañāṇaṃ na sabbesaṃ hoti, buddhānameva nippadesaṃ hoti. |
This knowledge of the analysis of the elements, however, is not for everyone; it is complete only for the Buddhas. |
taṃ sammāsambuddhena sabbaso na kathitaṃ. |
It was not fully explained by the Perfectly Enlightened One. |
kasmā? tasmiṃ kathite attho natthīti. |
Why? Because there is no benefit in explaining it. |
♦ 584. paññāpaṭilābhāyātiādīni soḷasa padāni paṭisambhidāmagge “sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti. |
♦ 584. ‘For the attainment of wisdom,’ etc., these sixteen terms have been explained in detail in the Paṭisambhidāmagga, after laying down the matrix thus: “Association with true persons, hearing the good Dhamma, wise attention, practice in accordance with the Dhamma. |
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti ... pe ... nibbedhikapaññatāya saṃvattantī”ti evaṃ mātikaṃ ṭhapetvā vitthāritāneva. |
These four things, O monks, when developed and cultivated, lead to the attainment of wisdom... so on... lead to penetrative wisdom.” |
vuttañhetaṃ -- |
This has been said: |
♦ paññāpaṭilābhāya saṃvattantīti. |
♦ They lead to the attainment of wisdom. |
“katamo paññāpaṭilābho? |
“What is the attainment of wisdom? |
catunnaṃ maggañāṇānaṃ, catunnaṃ phalañāṇānaṃ, catunnaṃ paṭisambhidāñāṇānaṃ, channaṃ abhiññāñāṇānaṃ, tesattatīnaṃ ñāṇānaṃ, sattasattatīnaṃ ñāṇānaṃ lābho paṭilābho pattisampatti phassanā sacchikiriyā upasampadā, paññāpaṭilābhāya saṃvattantīti ayaṃ paññāpaṭilābho. |
The gain, attainment, achievement, touching, realization, acquisition of the four path-knowledges, the four fruit-knowledges, the four analytical knowledges, the six supernormal knowledges, the seventy-three knowledges, the seventy-seven knowledges; they lead to the attainment of wisdom, this is the attainment of wisdom. |
♦ paññāvuddhiyā saṃvattantīti. |
♦ They lead to the growth of wisdom. |
“katamā paññāvuddhi? |
“What is the growth of wisdom? |
sattannañca sekkhānaṃ puthujjanakalyāṇakassa ca paññā vaḍḍhati, arahato paññā vaḍḍhitavaḍḍhanā, paññāvuddhiyā saṃvattantīti ayaṃ paññāvuddhi. |
The wisdom of the seven trainees and of the virtuous ordinary person grows; the wisdom of the Arahant is fully grown. They lead to the growth of wisdom, this is the growth of wisdom. |
♦ paññāvepullāya saṃvattantīti. |
♦ They lead to the fullness of wisdom. |
“katamaṃ paññāvepullaṃ? |
“What is the fullness of wisdom? |
sattannañca sekkhānaṃ puthujjanakalyāṇakassa ca paññā vepullaṃ gacchati, arahato paññā vepullaṃ gatā, paññāvepullāya saṃvattantīti idaṃ paññāvepullaṃ. |
The wisdom of the seven trainees and of the virtuous ordinary person goes to fullness; the wisdom of the Arahant has gone to fullness. They lead to the fullness of wisdom, this is the fullness of wisdom. |
♦ mahāpaññatāya saṃvattantīti. |
♦ They lead to great wisdom. |
“katamā mahāpaññā? |
“What is great wisdom? |
mahante atthe pariggaṇhātīti mahāpaññā, mahante dhamme ... pe ... mahantā niruttiyo, mahantāni paṭibhānāni, mahante sīlakkhandhe, mahante samādhipaññāvimuttivimuttiñāṇadassanakkhandhe, mahantāni ṭhānāṭṭhānāni, mahantā vihārasamāpattiyo, mahantāni ariyasaccāni, mahante satipaṭṭhāne, sammappadhāne, iddhipāde, mahantāni indriyāni, mahantāni balāni, mahante bojjhaṅge, mahante ariyamagge, mahantāni sāmaññaphalāni, mahābhiññāyo, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā, mahāpaññatāya saṃvattantīti ayaṃ mahāpaññā. |
It grasps great things, thus it is great wisdom. It grasps great states... so on... great analyses, great readiness of speech, great aggregates of virtue, great aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation, great right and wrong applications, great dwelling-attainments, great noble truths, great foundations of mindfulness, right strivings, bases of spiritual power, great faculties, great powers, great factors of enlightenment, great noble paths, great fruits of asceticism, great supernormal knowledges, it grasps the great ultimate goal, Nibbāna, thus it is great wisdom. They lead to great wisdom, this is great wisdom. |
♦ puthupaññatāya saṃvattantīti. |
♦ They lead to broad wisdom. |
“katamā puthupaññā? |
“What is broad wisdom? |
puthu nānākkhandhesu ñāṇaṃ pavattatīti puthupaññā. |
Knowledge proceeds in various broad aggregates, thus it is broad wisdom. |
puthu nānādhātūsu, puthu nānāāyatanesu, puthu nānāpaṭiccasamuppādesu, puthu nānāsuññatamanupalabbhesu, puthu nānāatthesu, dhammesu, niruttīsu, paṭibhānesu, puthu nānāsīlakkhandhesu, samādhipaññāvimuttivimuttiñāṇadassanakkhandhesu, puthu nānāṭhānāṭṭhānesu, puthu nānāvihārasamāpattīsu, puthu nānāariyasaccesu, puthu nānāsatipaṭṭhānesu, sammappadhānesu, iddhipādesu, indriyesu, balesu, bojjhaṅgesu, puthu nānāariyamaggesu, puthu nānāsāmaññaphalesu, puthu nānāabhiññāsu ñāṇaṃ pavattatīti puthupaññā. |
Knowledge proceeds in various broad elements, in various broad sense-bases, in various broad dependent originations, in various broad formless and unattainable states, in various broad meanings, states, analyses, and readinesses of speech, in various broad aggregates of virtue, concentration, wisdom, liberation, and knowledge and vision of liberation, in various broad right and wrong applications, in various broad dwelling-attainments, in various broad noble truths, in various broad foundations of mindfulness, right strivings, bases of spiritual power, faculties, powers, and factors of enlightenment, in various broad noble paths, in various broad fruits of asceticism, in various broad supernormal knowledges, thus it is broad wisdom. |
puthu nānājanasādhāraṇe dhamme samatikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā. |
Knowledge proceeds in the ultimate goal, Nibbāna, transcending the states common to various people, thus it is broad wisdom. |
puthupaññatāya saṃvattantīti ayaṃ puthupaññā. |
They lead to broad wisdom, this is broad wisdom. |
♦ vipulapaññatāya saṃvattantīti. |
♦ They lead to abundant wisdom. |
“katamā vipulapaññā? |
“What is abundant wisdom? |
vipule atthe parigaṇhātīti vipulapaññā ... pe ... vipulaṃ paramatthaṃ nibbānaṃ parigaṇhātīti vipulapaññā, vipulapaññatāya saṃvattantīti ayaṃ vipulapaññā. |
It grasps abundant things, thus it is abundant wisdom... so on... it grasps the abundant ultimate goal, Nibbāna, thus it is abundant wisdom. They lead to abundant wisdom, this is abundant wisdom. |
♦ gambhīrapaññatāya saṃvattantīti. |
♦ They lead to profound wisdom. |
“katamā gambhīrapaññā? |
“What is profound wisdom? |
gambhīresu khandhesu ñāṇaṃ pavattatīti gambhīrapaññā. |
Knowledge proceeds in profound aggregates, thus it is profound wisdom. |
puthupaññāsadiso vitthāro. |
The detailed explanation is like that for broad wisdom. |
gambhīre paramatthe nibbāne ñāṇaṃ pavattatīti gambhīrapaññā, gambhīrapaññatāya saṃvattantīti ayaṃ gambhīrapaññā. |
Knowledge proceeds in the profound ultimate goal, Nibbāna, thus it is profound wisdom. They lead to profound wisdom, this is profound wisdom. |
♦ asāmantapaññatāya saṃvattantīti. |
♦ They lead to unequalled wisdom. |
“katamā asāmantapaññā? |
“What is unequalled wisdom? |
yassa puggalassa atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. |
A person for whom the analytical knowledge of meaning has been attained, realized, and touched by wisdom from the determination of the meaning. |
dhammaniruttipaṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, tassa atthe ca dhamme ca niruttiyā ca paṭibhāne ca na añño koci sakkoti abhisambhavituṃ, anabhisambhavanīyo ca so aññehīti asāmantapañño. |
For whom the analytical knowledge of readiness of speech has been attained, realized, and touched by wisdom from the determination of the Dhamma, analysis, and readiness of speech; no one else can surpass him in meaning, Dhamma, analysis, and readiness of speech, and he is unsurpassable by others, thus he is of unequalled wisdom. |
♦ puthujjanakalyāṇakassa paññā aṭṭhamakassa paññāya dūre vidūre suvidūre na santike na sāmantā, puthujjanakalyāṇakaṃ upādāya aṭṭhamako asāmantapañño. |
♦ The wisdom of a virtuous ordinary person is far, very far, extremely far from the wisdom of an eighth-stage person, not near, not equal; in relation to a virtuous ordinary person, an eighth-stage person is of unequalled wisdom. |
aṭṭhamakassa paññā sotāpannassa paññāya dūre ... pe ... aṭṭhamakaṃ upādāya sotāpanno asāmantapañño. |
The wisdom of an eighth-stage person is far... so on... from the wisdom of a stream-enterer; in relation to an eighth-stage person, a stream-enterer is of unequalled wisdom. |
sotāpannassa paññā sakadāgāmissa paññāya. |
The wisdom of a stream-enterer from the wisdom of a once-returner. |
sakadāgāmissa paññā anāgāmissa paññāya. |
The wisdom of a once-returner from the wisdom of a non-returner. |
anāgāmissa paññā arahato paññāya. |
The wisdom of a non-returner from the wisdom of an Arahant. |
arahato paññā paccekabuddhassa paññāya dūre vidūre suvidūre na santike na sāmantā, arahantaṃ upādāya paccekabuddho asāmantapañño. |
The wisdom of an Arahant is far, very far, extremely far from the wisdom of a Paccekabuddha, not near, not equal; in relation to an Arahant, a Paccekabuddha is of unequalled wisdom. |
paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo asāmantapañño. |
In relation to the Paccekabuddha and the world with its devas, the Tathāgata, the Arahant, the Perfectly Enlightened One, is the highest, of unequalled wisdom. |
♦ paññāpabhedakusalo pabhinnañāṇo ... pe ... te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca, kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā, upakkhittakā ca te bhagavatā sampajjanti. |
♦ Skilled in the analysis of wisdom, with analytical knowledge... so on... they, having formulated and formulated questions, approach the Tathāgata and ask hidden and concealed questions, and those questions are answered and explained by the Blessed One with the reasons stated, and those questions are settled by the Blessed One. |
atha kho bhagavā tattha atirocati yadidaṃ paññāyāti aggo asāmantapañño, asāmantapaññatāya saṃvattantīti ayaṃ asāmantapaññā. |
Then the Blessed One excels therein, that is, in wisdom, thus he is the highest, of unequalled wisdom. They lead to unequalled wisdom, this is unequalled wisdom. |
♦ bhūripaññatāya saṃvattantīti. |
♦ They lead to wisdom as vast as the earth. |
“katamā bhūripaññā? |
“What is wisdom as vast as the earth? |
rāgaṃ abhibhuyyatīti bhūripaññā, abhibhavitāti bhūripaññā. |
It overcomes lust, thus it is wisdom as vast as the earth; having overcome, thus it is wisdom as vast as the earth. |
dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, palāsaṃ, issaṃ, macchariyaṃ, māyaṃ, sāṭheyyaṃ, thambhaṃ, sārambhaṃ, mānaṃ, atimānaṃ, madaṃ, pamādaṃ, sabbe kilese, sabbe duccarite, sabbe abhisaṅkhāre, sabbe bhavagāmikamme abhibhuyyatīti bhūripaññā, abhibhavitāti bhūripaññā . |
It overcomes hate, delusion, anger, hostility, contempt, rivalry, envy, stinginess, deceit, craftiness, stubbornness, arrogance, pride, conceit, heedlessness, all defilements, all misconduct, all volitional formations, all kamma leading to becoming, thus it is wisdom as vast as the earth; having overcome, thus it is wisdom as vast as the earth. |
rāgo ari, taṃ ariṃ maddanipaññāti bhūripaññā, doso, moho ... pe ... sabbe bhavagāmikammā ari, taṃ ariṃ maddanipaññāti bhūripaññā. |
Lust is an enemy, the wisdom that crushes that enemy is wisdom as vast as the earth; hate, delusion... so on... all kamma leading to becoming is an enemy, the wisdom that crushes that enemy is wisdom as vast as the earth. |
bhūri vuccati pathavī, tāya pathavisamāya vitthatāya vipulāya paññāya samannāgatoti bhūripañño. |
Bhūri is called the earth; one endowed with wisdom that is extensive and abundant like the earth is one with wisdom as vast as the earth. |
apica paññāya etaṃ adhivacanaṃ bhūri medhā pariṇāyikāti, bhūripaññatāya saṃvattantīti ayaṃ bhūripaññā. |
Moreover, this is a synonym for wisdom: bhūri, medhā, pariṇāyikā. They lead to wisdom as vast as the earth, this is wisdom as vast as the earth. |
♦ paññābāhullāya saṃvattantīti. |
♦ They lead to an abundance of wisdom. |
“katamaṃ paññābāhullaṃ? |
“What is an abundance of wisdom? |
idhekacco paññāgaruko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadādhipateyyo, yathā gaṇagaruko vuccati gaṇabāhulikoti, cīvaragaruko pattagaruko senāsanagaruko vuccati senāsanabāhulikoti, evamevaṃ idhekacco paññāgaruko hoti paññācarito ... pe ... tadādhipateyyo, paññābāhullāya saṃvattantīti idaṃ paññābāhullaṃ. |
Here, a certain person is one who esteems wisdom, whose practice is wisdom, whose disposition is wisdom, whose resolve is wisdom, whose banner is wisdom, whose standard is wisdom, whose sovereignty is wisdom, who is abundant in investigation, abundant in examination, abundant in analysis, abundant in scrutiny, a person who reflects, who dwells with clarity, who has that practice, who esteems that, who is abundant in that, who is inclined to that, who is bent on that, who is sloped towards that, who is resolved on that, whose sovereignty is that. Just as one who esteems the community is called abundant in community, one who esteems the robe, bowl, or lodging is called abundant in lodging, in the same way, here a certain person is one who esteems wisdom, whose practice is wisdom... so on... whose sovereignty is that. They lead to an abundance of wisdom, this is an abundance of wisdom. |
♦ sīghapaññatāya saṃvattantīti. |
♦ They lead to swift wisdom. |
“katamā sīghapaññā? |
“What is swift wisdom? |
sīghaṃ sīghaṃ sīlāni paripūretīti sīghapaññā. |
He quickly, quickly fulfills the virtues, thus it is swift wisdom. |
sīghaṃ sīghaṃ indriyasaṃvaraṃ, bhojane mattaññutaṃ, jāgariyānuyogaṃ, sīlakkhandhaṃ, samādhi-paññā-vimutti-vimuttiñāṇadassanakkhandhaṃ paripūretīti sīghapaññā. |
He quickly, quickly fulfills the restraint of the faculties, moderation in eating, the practice of wakefulness, the aggregate of virtue, the aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation, thus it is swift wisdom. |
sīghaṃ sīghaṃ ṭhānāṭṭhānāni paṭivijjhati. |
He quickly, quickly penetrates right and wrong applications. |
vihārasamāpattiyo paripūreti. |
He fulfills the dwelling-attainments. |
ariyasaccāni paṭivijjhati. |
He penetrates the noble truths. |
satipaṭṭhāne bhāveti. |
He develops the foundations of mindfulness. |
sammappadhāne iddhipāde indriyāni balāni bojjhaṅge ariyamaggaṃ bhāvetīti sīghapaññā. |
He develops the right strivings, the bases of spiritual power, the faculties, the powers, the factors of enlightenment, the noble path, thus it is swift wisdom. |
sīghaṃ sīghaṃ sāmaññaphalāni sacchikarotīti sīghapaññā. |
He quickly, quickly realizes the fruits of asceticism, thus it is swift wisdom. |
sīghaṃ sīghaṃ abhiññāyo paṭivijjhatīti sīghapaññā. |
He quickly, quickly penetrates the supernormal knowledges, thus it is swift wisdom. |
sīghaṃ sīghaṃ paramatthaṃ nibbānaṃ sacchikarotīti sīghapaññā, sīghapaññatāya saṃvattantīti ayaṃ sīghapaññā. |
He quickly, quickly realizes the ultimate goal, Nibbāna, thus it is swift wisdom. They lead to swift wisdom, this is swift wisdom. |
♦ lahupaññatāya saṃvattantīti. |
♦ They lead to light wisdom. |
“katamā lahupaññā? |
“What is light wisdom? |
lahuṃ lahuṃ sīlāni paripūretīti lahupaññā ... pe ... lahupaññatāya saṃvattantīti ayaṃ lahupaññā. |
Lightly, lightly he fulfills the virtues, thus it is light wisdom... so on... they lead to light wisdom, this is light wisdom. |
♦ hāsapaññatāya saṃvattantīti. |
♦ They lead to joyful wisdom. |
“katamā hāsapaññā? |
“What is joyful wisdom? |
idhekacco vedabahulo tuṭṭhibahulo hāsabahulo pāmojjabahulo sīlāni paripūretīti hāsapaññā ... pe ... paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā, hāsapaññatāya saṃvattantīti ayaṃ hāsapaññā. |
Here, a certain person, abundant in joy, abundant in contentment, abundant in happiness, abundant in gladness, fulfills the virtues, thus it is joyful wisdom... so on... he realizes the ultimate goal, Nibbāna, thus it is joyful wisdom. They lead to joyful wisdom, this is joyful wisdom. |
♦ javanapaññatāya saṃvattantīti. |
♦ They lead to nimble wisdom. |
“katamā javanapaññā? |
“What is nimble wisdom? |
yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, yā kāci vedanā, yā kāci saññā, ye keci saṅkhārā, yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti javanapaññā, dukkhato, anattato khippaṃ javatīti javanapaññā. |
Whatever form, past, future, or present; whatever feeling; whatever perception; whatever formations; whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness it swiftly penetrates as impermanent, thus it is nimble wisdom; as suffering, as non-self, it swiftly penetrates, thus it is nimble wisdom. |
cakkhuṃ .. |
The eye... so on... old age and death, past, future, or present, it swiftly penetrates as impermanent, as suffering, as non-self, thus it is nimble wisdom. |
. pe .. |
Form, past, future, or present, having weighed, judged, clarified, and made manifest that it is impermanent because it is subject to decay, suffering because it is fearsome, and non-self because it is without a core, it swiftly penetrates to Nibbāna, the cessation of form, thus it is nimble wisdom... so on... it swiftly penetrates to Nibbāna, the cessation of old age and death, thus it is nimble wisdom. |
. jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato, dukkhato, anattato khippaṃ javatīti javanapaññā. |
Form... so on... old age and death, past, future, or present, having weighed, judged, clarified, and made manifest that it is subject to decay, subject to vanishing, subject to fading away, subject to cessation, it swiftly penetrates to Nibbāna, the cessation of old age and death, thus it is nimble wisdom. They lead to nimble wisdom, this is nimble wisdom. |
rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā ... pe ... jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. |
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rūpaṃ .. |
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. pe .. |
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. jarāmaraṇaṃ atītānāgatapaccuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā, javanapaññatāya saṃvattantīti ayaṃ javanapaññā. |
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♦ tikkhapaññatāya saṃvattantīti. |
♦ They lead to sharp wisdom. |
“katamā tikkhapaññā? |
“What is sharp wisdom? |
khippaṃ kilese chindatīti tikkhapaññā. |
It quickly cuts off the defilements, thus it is sharp wisdom. |
uppannaṃ kāmavitakkaṃ, vyāpādavitakkaṃ, vihiṃsāvitakkaṃ uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā. |
An arisen thought of sensuality, a thought of ill will, a thought of cruelty, any arisen evil, unwholesome states, he does not tolerate, he abandons, dispels, brings to an end, makes non-existent, thus it is sharp wisdom. |
uppannaṃ rāgaṃ, dosaṃ, mohaṃ ... pe ... sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā. |
Arisen lust, hate, delusion... so on... all kamma leading to becoming, he does not tolerate, he abandons, dispels, brings to an end, makes non-existent, thus it is sharp wisdom. |
ekasmiṃ āsane cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā, tikkhapaññatāya saṃvattantīti ayaṃ tikkhapaññā. |
On one seat, the four noble paths, the four fruits of asceticism, the four analytical knowledges, the six supernormal knowledges are attained, realized, and touched by wisdom, thus it is sharp wisdom. They lead to sharp wisdom, this is sharp wisdom. |
♦ nibbedhikapaññatāya saṃvattantīti. |
♦ They lead to penetrative wisdom. |
“katamā nibbedhikapaññā? |
“What is penetrative wisdom? |
idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā, anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ, mohakkhandhaṃ, kodhaṃ, upanāhaṃ ... pe ... sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā, nibbedhikapaññatāya saṃvattantīti ayaṃ nibbedhikapaññā”. |
Here, a certain person is abundant in weariness towards all formations, abundant in terror, abundant in disgust, abundant in aversion, abundant in non-delight, his mind is turned outwards, he does not delight in any formations. The mass of lust, not previously pierced, not previously broken, he pierces and breaks, thus it is penetrative wisdom. The mass of hate, the mass of delusion, not previously pierced, not previously broken, anger, hostility... so on... all kamma leading to becoming, he pierces and breaks, thus it is penetrative wisdom. They lead to penetrative wisdom, this is penetrative wisdom.” |
♦ evaṃ paṭisambhidāmagge vuttanayenevettha attho veditabbo. |
♦ Thus the meaning here should be understood according to the method stated in the Paṭisambhidāmagga. |
kevalañhi tattha bahuvacanaṃ, idha ekavacananti ayameva viseso. |
The only difference is that there it is in the plural, here in the singular. |
sesaṃ tādisamevāti. |
The rest is the same. |
imā ca pana soḷasa mahāpaññā lokiyalokuttaramissakāva kathitā. |
And these sixteen great wisdoms are also described as a mixture of worldly and supramundane. |
♦ kāyagatāsativaggavaṇṇanā. |
♦ Commentary on the Chapter on Mindfulness Directed to the Body. |
♦ 20. amatavaggavaṇṇanā |
♦ 20. Commentary on the Chapter on the Deathless |
♦ 600-611. amataṃ te, bhikkhave, na paribhuñjantīti maraṇavirahitaṃ nibbānaṃ na paribhuñjantīti attho. |
♦ 600-611. ‘They do not partake of the deathless, O monks,’ means they do not partake of Nibbāna, which is free from death. |
nanu ca nibbānaṃ lokuttaraṃ, kāyagatāsati lokiyā, kathaṃ taṃ paribhuñjantā amataṃ paribhuñjantīti? |
But isn’t Nibbāna supramundane, and mindfulness directed to the body worldly? How is it that those who partake of it partake of the deathless? |
taṃ bhāvetvā adhigantabbato. |
Because it is to be attained by developing that. |
kāyagatañhi satiṃ bhāvento amatamadhigacchati, abhāvento nādhigacchati. |
For one who develops mindfulness directed to the body attains the deathless; one who does not develop it does not attain it. |
tasmā evaṃ vuttaṃ. |
Therefore it is said thus. |
etenupāyena sabbattha attho veditabbo. |
By this method, the meaning should be understood everywhere. |
api cettha viraddhanti virādhitaṃ nādhigataṃ. |
And here, ‘neglected’ means failed to attain, not attained. |
āraddhanti paripuṇṇaṃ. |
‘Undertaken’ means complete. |
pamādiṃsūti pamajjanti. |
‘Were heedless’ means they are heedless. |
pamuṭṭhanti sammuṭṭhaṃ vissaritaṃ naṭṭhaṃ vā. |
‘Forgotten’ means confused, forgotten, or lost. |
āsevitanti ādito sevitaṃ. |
‘Cultivated’ means practiced from the beginning. |
bhāvitanti vaḍḍhitaṃ. |
‘Developed’ means increased. |
bahulīkatanti punappunaṃ kataṃ. |
‘Made much of’ means done again and again. |
anabhiññātanti ñātābhiññāya ajānitaṃ. |
‘Not directly known’ means not known by the direct knowledge of knowing. |
apariññātanti ñātapariññāvaseneva apariññātaṃ. |
‘Not fully understood’ means not fully understood by way of the full understanding of knowing. |
asacchikatanti apaccakkhakataṃ. |
‘Not realized’ means not made manifest. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ amatavaggavaṇṇanā. |
♦ Commentary on the Chapter on the Deathless. |
♦ manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya sahassasuttantaparimāṇassa |
♦ Of the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya, of a thousand suttas, |
♦ ekakanipātassa saṃvaṇṇanā niṭṭhitā. |
♦ the commentary on the Book of Ones is finished. |
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AN-a 2 - dukanipāta-aṭṭhakathā AN 2 |
AN-a 2 - Commentary on the Dukanipāta |
♦ dukanipāta-aṭṭhakathā AN 2 |
♦ Commentary on the Dukanipāta |
♦ 1. paṭhamapaṇṇāsakaṃ |
♦ 1. The First Fifty |
♦ 1. kammakāraṇavaggo |
♦ 1. The Chapter on the Cause of Action |
♦ 1. vajjasuttavaṇṇanā AN 2.1 |
♦ 1. Commentary on the Vajja Sutta |
♦ 1. dukanipātassa paṭhame vajjānīti dosā aparādhā. |
♦ 1. In the first of the Dukanipāta, ‘faults’ means offenses, transgressions. |
diṭṭhadhammikanti diṭṭheva dhamme imasmiṃyeva attabhāve uppannaphalaṃ. |
‘In this very life’ means having its fruit arisen in this very life, in this present existence. |
samparāyikanti samparāye anāgate attabhāve uppannaphalaṃ. |
‘In the next life’ means having its fruit arisen in the next life, in a future existence. |
āgucārinti pāpakāriṃ aparādhakārakaṃ. |
‘A criminal’ means a wrongdoer, one who commits an offense. |
rājāno gahetvā vividhā kammakāraṇā kārenteti coraṃ gahetvā vividhā kammakāraṇā rājapurisā karonti, rājāno pana tā kārenti nāma. |
‘The kings, having arrested him, inflict various kinds of punishment’ means the king’s men, having arrested a thief, inflict various kinds of punishment, but the kings are said to have them inflicted. |
taṃ coraṃ evaṃ kammakāraṇā kāriyamānaṃ esa passati. |
He sees this thief being inflicted with such punishments. |
tena vuttaṃ — “passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente”ti. |
Therefore it is said, “He sees a thief, a criminal, whom the kings have arrested and are inflicting with various kinds of punishment.” |
addhadaṇḍakehīti muggarehi, pahārasādhanatthaṃ vā catuhatthadaṇḍaṃ dvedhā chetvā gahitadaṇḍakehi. |
‘With cudgels’ means with clubs, or with sticks taken by splitting a four-cubit-long stick in two for the purpose of striking. |
bilaṅgathālikanti kañjiyaukkhalikakammakāraṇaṃ. |
‘The gruel-pot’ means the punishment of the porridge-pot. |
taṃ karontā sīsakaṭāhaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā uttarati. |
In doing this, they remove the skullcap and, taking a red-hot iron ball with tongs, they put it in there. With that, the brain boils and comes out. |
saṅkhamuṇḍikanti saṅkhamuṇḍakammakāraṇaṃ. |
‘The conch-shell tonsure’ means the punishment of the conch-shell tonsure. |
taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena veṭhetvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati. |
In doing this, having cut the skin along the line of the upper lip, both earlobes, and the throat, and having tied all the hair in a knot, they pull it out with a stick wrapped around it. The skin comes up with the hair. |
tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti. |
Then, having rubbed the skullcap with coarse gravel and washed it, they make it the color of a conch shell. |
rāhumukhanti rāhumukhakammakāraṇaṃ. |
‘Rāhu’s mouth’ means the punishment of Rāhu’s mouth. |
taṃ karontā saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti, kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khananti, lohitaṃ paggharitvā mukhaṃ pūreti. |
In doing this, having opened the mouth with a stake, they light a lamp inside the mouth, or from the earlobes they dig out the mouth with a gouge. The blood flows out and fills the mouth. |
♦ jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpenti. |
♦ ‘The garland of fire’ means they wrap the entire body with a cloth soaked in oil and set it on fire. |
hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya pajjālenti. |
‘The hand-torch’ means they wrap the hands with a cloth soaked in oil and light them like a lamp. |
erakavattikanti erakavattakammakāraṇaṃ. |
‘The reed-wrap’ means the punishment of the reed-wrap. |
taṃ karontā heṭṭhāgīvato paṭṭhāya cammavaṭṭe kantitvā gopphake ṭhapenti, atha naṃ yottehi bandhitvā kaḍḍhanti. |
In doing this, from below the neck, they cut strips of skin and place them at the ankles. Then they tie him with ropes and pull. |
so attano cammavaṭṭe akkamitvā akkamitvā patati. |
He falls, treading on his own strips of skin. |
cīrakavāsikanti cīrakavāsikakammakāraṇaṃ. |
‘The bark-garment’ means the punishment of the bark-garment. |
taṃ karontā tatheva cammavaṭṭe kantitvā kaṭiyaṃ ṭhapenti, kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti, uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti. |
In doing this, they cut strips of skin in the same way and place them at the waist. Having cut from the waist downwards, they place them at the ankles. The lower body appears as if wearing a garment of bark. |
eṇeyyakanti eṇeyyakakammakāraṇaṃ. |
‘The antelope-posture’ means the punishment of the antelope-posture. |
taṃ karontā ubhosu kapparesu ca ubhosu jāṇukesu ca ayavalayāni datvā ayasūlāni koṭṭenti. |
In doing this, having put iron rings on both elbows and both knees, they drive in iron stakes. |
so catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati. |
He is fixed to the ground by four iron stakes. |
atha naṃ parivāretvā aggiṃ karonti. |
Then they surround him and make a fire. |
“eṇeyyako jotipariggaho yathā”ti āgataṭṭhānepi idameva vuttaṃ. |
In the place where it is said, “like an antelope surrounded by a fire,” this very thing is meant. |
taṃ kālena kālaṃ sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti. |
From time to time, they remove the stakes and leave him with only the four ends of his bones. |
evarūpā kammakāraṇā nāma natthi. |
There is no such punishment. |
♦ baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanhārūni uppāṭenti. |
♦ ‘The fish-hooking’ means they strike with double-headed fish-hooks and tear out the skin, flesh, and sinews. |
kahāpaṇikanti sakalasarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ, kahāpaṇamattaṃ pātentā koṭṭenti. |
‘The coin-cutting’ means they cut the entire body from the top down with sharp adzes, making coin-sized, coin-sized cuts as they go. |
khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti, cammamaṃsanhārūni paggharitvā aṭṭhikasaṅkhalikāva tiṭṭhati. |
‘The caustic-rubbing’ means they strike the body here and there with weapons and rub it with caustic substances using brushes. The skin, flesh, and sinews flow out, and only the skeleton remains. |
palighaparivattikanti ekena passena nipajjāpetvā kaṇṇacchiddena ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti. |
‘The bolt-turning’ means having made him lie on one side, they drive an iron stake through his ear-hole and fix him to the ground. |
atha naṃ pāde gahetvā āviñchanti. |
Then they grab his feet and twist him. |
palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipati, maṃsarāsiyeva hoti. |
‘The straw-mattress’ means a skilled executioner, without cutting the skin, breaks the bones with clay pots, grabs him by the hair, and lifts him up. He becomes just a heap of flesh. |
atha naṃ keseheva pariyonandhitvā gaṇhanti, palālavaṭṭiṃ viya katvā puna veṭhenti. |
Then they grab him by the hair and roll him up, making him like a roll of straw, and then roll him up again. |
sunakhehipīti katipayāni divasāni āhāraṃ adatvā chātakasunakhehi khādāpenti. |
‘By dogs’ means they have him eaten by hungry dogs that have not been fed for several days. |
te muhuttena aṭṭhikasaṅkhalikameva karonti. |
In a moment, they make him just a skeleton. |
sūle uttāsenteti sūle āropente. |
‘They impale him on a stake’ means they put him on a stake. |
♦ na paresaṃ pābhataṃ vilumpanto caratīti paresaṃ santakaṃ bhaṇḍaṃ parammukhaṃ ābhataṃ antamaso antaravīthiyaṃ patitaṃ sahassabhaṇḍikampi disvā “iminā jīvissāmī”ti vilumpanto na vicarati, ko iminā atthoti piṭṭhipādena vā pavaṭṭetvā gacchati. |
♦ ‘He does not go about plundering the belongings of others’ means seeing the property belonging to others, brought from afar, even a bundle worth a thousand lying in the middle of the street, he does not go about plundering it, thinking, “I will live by this.” Thinking, “What use is this?”, he kicks it aside with his foot and goes on. |
♦ pāpakoti lāmako. |
♦ ‘Evil’ means low. |
dukkhoti aniṭṭho. |
‘Suffering’ means undesirable. |
kiñca tanti kiṃ nāma taṃ kāraṇaṃ bhaveyya. |
‘And what is that?’ means what is that reason. |
yāhanti yena ahaṃ. |
‘That I’ means by which I. |
kāyaduccaritanti pāṇātipātādi tividhaṃ akusalaṃ kāyakammaṃ. |
‘Bodily misconduct’ means the threefold unwholesome bodily action of killing, etc. |
kāyasucaritanti tassa paṭipakkhabhūtaṃ tividhaṃ kusalakammaṃ. |
‘Bodily good conduct’ means the threefold wholesome action that is its opposite. |
vacīduccaritanti musāvādādi catubbidhaṃ akusalaṃ vacīkammaṃ. |
‘Verbal misconduct’ means the fourfold unwholesome verbal action of lying, etc. |
vacīsucaritanti tassa paṭipakkhabhūtaṃ catubbidhaṃ kusalakammaṃ. |
‘Verbal good conduct’ means the fourfold wholesome action that is its opposite. |
manoduccaritanti abhijjhādi tividhaṃ akusalakammaṃ. |
‘Mental misconduct’ means the threefold unwholesome action of covetousness, etc. |
manosucaritanti tassa paṭipakkhabhūtaṃ tividhaṃ kusalakammaṃ. |
‘Mental good conduct’ means the threefold wholesome action that is its opposite. |
suddhaṃ attānaṃ pariharatīti ettha duvidhā suddhi — pariyāyato ca nippariyāyato ca. |
‘He maintains himself in purity’ — here, purity is twofold: relative and absolute. |
saraṇagamanena hi pariyāyena suddhaṃ attānaṃ pariharati nāma. |
By taking refuge, he is said to maintain himself in purity in a relative sense. |
tathā pañcahi sīlehi, dasahi sīlehi — catupārisuddhisīlena, paṭhamajjhānena ... pe ... nevasaññānāsaññāyatanena, sotāpattimaggena, sotāpattiphalena ... pe ... arahattamaggena pariyāyena suddhaṃ attānaṃ pariharati nāma. |
Similarly, with the five precepts, the ten precepts, the fourfold purification of virtue, the first jhāna... so on... the sphere of neither-perception-nor-non-perception, the path of stream-entry, the fruit of stream-entry... so on... the path of arahantship, he is said to maintain himself in purity in a relative sense. |
arahattaphale patiṭṭhito pana khīṇāsavo chinnamūlake pañcakkhandhe nhāpentopi khādāpentopi bhuñjāpentopi nisīdāpentopi nipajjāpentopi nippariyāyeneva suddhaṃ nimmalaṃ attānaṃ pariharati paṭijaggatīti veditabbo. |
But one established in the fruit of arahantship, an arahant, even while bathing, feeding, eating, sitting, or lying down the five aggregates whose root is cut off, should be understood to maintain and look after himself in absolute purity, stainlessly. |
♦ tasmāti yasmā imāni dve vajjāneva, no na vajjāni, tasmā. |
♦ ‘Therefore’ means because these two are faults, and not non-faults, therefore. |
vajjabhīrunoti vajjabhīrukā. |
‘Fearing fault’ means being afraid of fault. |
vajjabhayadassāvinoti vajjāni bhayato dassanasīlā. |
‘Seeing fault as a danger’ means being in the habit of seeing faults as a danger. |
etaṃ pāṭikaṅkhanti etaṃ icchitabbaṃ, etaṃ avassaṃbhāvīti attho. |
‘This is to be expected’ means this is to be desired, this is inevitable. |
yanti nipātamattaṃ, kāraṇavacanaṃ vā yena kāraṇena parimuccissati sabbavajjehi . |
‘That’ is just a particle, or a word expressing a reason, by which reason he will be completely freed from all faults. |
kena pana kāraṇena parimuccissatīti? |
By what reason will he be completely freed? |
catutthamaggena ceva catutthaphalena ca. |
By the fourth path and the fourth fruit. |
maggena hi parimuccati nāma, phalaṃ patto parimutto nāma hotīti. |
For by the path he is said to be freed; having reached the fruit, he is said to be completely freed. |
kiṃ pana khīṇāsavassa akusalaṃ na vipaccatīti? |
But does unwholesome kamma not ripen for an arahant? |
vipaccati, taṃ pana khīṇāsavabhāvato pubbe kataṃ. |
It does ripen, but that was done before he became an arahant. |
tañca kho imasmiṃyeva attabhāve, samparāye panassa kammaphalaṃ nāma natthīti. |
And that is only in this very life; in the next life, there is no fruit of kamma for him. |
paṭhamaṃ. |
The first. |
♦ 2. padhānasuttavaṇṇanā AN 2.2 |
♦ 2. Commentary on the Padhāna Sutta AN 2: |
♦ 2. dutiye padhānānīti vīriyāni. |
♦ 2. In the second, ‘strivings’ means efforts. |
vīriyañhi padahitabbato padhānabhāvakaraṇato vā padhānanti vuccati. |
For energy is called striving because it is to be striven for or because it makes one a striver. |
durabhisambhavānīti dussahāni duppūriyāni, dukkarānīti attho. |
‘Difficult to accomplish’ means hard to bear, hard to fulfill; hard to do is the meaning. |
agāraṃ ajjhāvasatanti agāre vasantānaṃ. |
‘For those who live at home’ means for those who live in a house. |
cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānanti etesaṃ cīvarādīnaṃ catunnaṃ paccayānaṃ anuppadānatthāya padhānaṃ nāma durabhisambhavanti dasseti. |
‘Striving for the provision of robes, almsfood, lodging, and medicinal requisites for the sick’ shows that striving for the provision of these four requisites, robes, etc., is difficult to accomplish. |
caturatanikampi hi pilotikaṃ, pasatataṇḍulamattaṃ vā bhattaṃ, caturatanikaṃ vā paṇṇasālaṃ, telasappinavanītādīsu vā appamattakampi bhesajjaṃ paresaṃ dethāti vattumpi nīharitvā dātumpi dukkaraṃ ubhatobyūḷhasaṅgāmappavesanasadisaṃ. |
For even to say, “Give to others a piece of cloth worth four coins, or rice amounting to a handful of husked rice, or a leaf-hut worth four coins, or even a small amount of medicine such as oil, ghee, fresh butter, etc.,” and to bring it out and give it is difficult, like entering a battle drawn up on both sides. |
tenāha bhagavā — |
Therefore the Blessed One said — |
♦ “dānañca yuddhañca samānamāhu, |
♦ “Giving and battle, they say, are the same; |
♦ appāpi santā bahuke jinanti. |
♦ though few, they conquer many. |
♦ appampi ce saddahāno dadāti, |
♦ If one with faith gives even a little, |
♦ teneva so hoti sukhī paratthā”ti. |
♦ by that he becomes happy in the next world.” |
. |
. |
♦ agārasmā anagāriyaṃ pabbajitānanti gehato nikkhamitvā agārassa gharāvāsassa hitāvahehi kasigorakkhādīhi virahitaṃ anagāriyaṃ pabbajjaṃ upagatānaṃ. |
♦ ‘For those who have gone forth from home to homelessness’ means for those who have gone out from a house and have taken up the homeless life of ordination, which is free from the things that are beneficial to a householder’s life, such as farming and cattle-herding. |
sabbūpadhipaṭinissaggatthāya padhānanti sabbesaṃ khandhūpadhikilesūpadhiabhisaṅkhārūpadhisaṅkhātānaṃ upadhīnaṃ paṭinissaggasaṅkhātassa nibbānassa atthāya vipassanāya ceva maggena ca sahajātavīriyaṃ. |
‘Striving for the relinquishment of all substrata of existence’ means the energy co-arisen with insight and the path for the sake of Nibbāna, which is called the relinquishment of all substrata of existence, namely the substratum of the aggregates, the substratum of the defilements, and the substratum of volitional formations. |
tasmāti yasmā imāni dve padhānāni durabhisambhavāni, tasmā. |
‘Therefore’ means because these two strivings are difficult to accomplish, therefore. |
dutiyaṃ. |
The second. |
♦ 3. tapanīyasuttavaṇṇanā AN 2.3 |
♦ 3. Commentary on the Tapanīya Sutta AN 2: |
♦ 3. tatiye tapanīyāti idha ceva samparāye ca tapantīti tapanīyā. |
♦ 3. In the third, ‘tormenting’ means they torment both here and in the next life, thus they are tormenting. |
tappatīti cittasantāpena tappati anusocati kāyaduccaritaṃ katvā nandayakkho viya nandamāṇavo viya nandagoghātako viya devadatto viya dvebhātikā viya ca. |
‘He is tormented’ means he is tormented by mental affliction, he grieves after having done a bodily misdeed, like the yakkha Nanda, like the youth Nandamāṇava, like the cow-killer Nanda, like Devadatta, and like the two brothers. |
te kira gāvaṃ vadhitvā maṃsaṃ dve koṭṭhāse akaṃsu. |
It is said that they killed a cow and divided the meat into two parts. |
tato kaniṭṭho jeṭṭhakaṃ āha — “mayhaṃ dārakā bahū, imāni me antāni dehī”ti. |
Then the younger said to the elder, “I have many children, give me these intestines.” |
atha naṃ so “sabbaṃ maṃsaṃ dvedhā vibhattaṃ, puna kiṃ maggasī”ti paharitvā jīvitakkhayaṃ pāpesi. |
Then he, saying, “All the meat is divided in two, what more are you asking for?”, struck him and brought about his death. |
nivattitvā ca naṃ olokento mataṃ disvā “bhāriyaṃ me kammaṃ katan”ti cittaṃ uppādesi. |
Turning back and looking at him, seeing him dead, he thought, “A heavy deed has been done by me.” |
athassa balavasoko uppajji. |
Then a strong sorrow arose in him. |
so ṭhitaṭṭhānepi nisinnaṭṭhānepi tadeva kammaṃ āvajjeti, cittassādaṃ na labhati. |
He reflected on that same deed whether standing or sitting, he found no pleasure of mind. |
asitapītakhāyitasāyitampissa sarīre ojaṃ na pharati, aṭṭhicammamattameva ahosi. |
What he ate, drank, chewed, and tasted did not pervade his body with nourishment; he became just skin and bones. |
atha naṃ eko thero disvā — “upāsaka, tvaṃ pahūtānnapāno, aṭṭhicammamattameva te avasiṭṭhaṃ, atthi nu kho te kiñci tapanīyakamman”ti? |
Then an elder, seeing him, said, “Lay-supporter, you have plenty of food and drink, yet only skin and bones are left of you. Is there some tormenting deed you have done?” |
so “āma, bhante”ti sabbaṃ ārocesi. |
He said, “Yes, venerable sir,” and related everything. |
atha naṃ thero “bhāriyaṃ te upāsaka kammaṃ kataṃ, anaparādhaṭṭhāne aparaddhan”ti āha. |
Then the elder said, “A heavy deed has been done by you, lay-supporter, you have transgressed where there was no offense.” |
so teneva kammena kālaṃ katvā niraye nibbatto. |
By that very deed, he passed away and was reborn in hell. |
vacīduccaritena suppabuddhasakkakokālikaciñcamāṇavikādayo viya tappati. |
By verbal misconduct, he is tormented like Suppabuddha the Sakyan, Kokālika, Ciñcamāṇavikā, and others. |
sesamettha catutthe ca uttānatthameva. |
The rest here in the fourth also has a clear meaning. |
tatiyaṃ. |
The third. |
♦ 5. upaññātasuttavaṇṇanā AN 2.5 |
♦ 5. Commentary on the Upaññāta Sutta AN 2: |
♦ 5. pañcame dvinnāhanti dvinnaṃ ahaṃ. |
♦ 5. In the fifth, ‘of two things’ means of two things I. |
upaññāsinti upagantvā guṇaṃ aññāsiṃ, jāniṃ paṭivijjhinti attho. |
‘I have understood’ means having approached, I have understood the quality, I have known, I have penetrated, is the meaning. |
idāni te dhamme dassento yā ca asantuṭṭhitātiādimāha. |
Now, showing those states, he said, ‘that is, discontent,’ etc. |
imañhi dhammadvayaṃ nissāya satthā sabbaññutaṃ patto, tasmā tassānubhāvaṃ dassento evamāha. |
For, depending on this pair of states, the Teacher attained omniscience; therefore, showing its power, he said thus. |
tattha asantuṭṭhitā kusalesu dhammesūti iminā imaṃ dīpeti — “ahaṃ jhānamattakena vā obhāsanimittamattakena vā asantuṭṭho hutvā arahattamaggameva uppādesiṃ. |
Therein, by ‘discontent in wholesome states,’ he reveals this: “I, being discontent with mere jhāna or a mere sign of light, produced the very path of arahantship. |
yāva so na uppajji, na tāvāhaṃ santuṭṭho ahosiṃ. |
Until that arose, I was not content. |
padhānasmiṃ ca anukkaṇṭhito hutvā anosakkanāya ṭhatvāyeva padhānakiriyaṃ akāsin”ti imamatthaṃ dassento yā ca appaṭivānitātiādimāha. |
And showing the meaning, “And being one who did not shrink from striving, and standing without retreating, I performed the act of striving,” he said, ‘and that is, not shrinking back,’ etc. |
tattha appaṭivānitāti appaṭikkamanā anosakkanā. |
Therein, ‘not shrinking back’ means not retreating, not turning back. |
appaṭivānī sudāhaṃ, bhikkhave, padahāmīti ettha sudanti nipātamattaṃ. |
‘I, bhikkhus, strove without shrinking back’ — here, ‘sudā’ is just a particle. |
ahaṃ, bhikkhave, anosakkanāyaṃ ṭhito bodhisattakāle sabbaññutaṃ patthento padhānamakāsinti ayamettha attho. |
“I, bhikkhus, standing without retreating, in the time of the Bodhisatta, aspiring for omniscience, made an effort” — this is the meaning here. |
♦ idāni yathā tena taṃ padhānaṃ kataṃ, taṃ dassento kāmaṃ taco cātiādimāha. |
♦ Now, showing how he made that effort, he said, ‘Let only skin,’ etc. |
tattha pattabbanti iminā pattabbaṃ guṇajātaṃ dasseti. |
Therein, by ‘to be attained,’ he shows the set of qualities to be attained. |
purisathāmenātiādinā purisassa ñāṇathāmo ñāṇavīriyaṃ ñāṇaparakkamo ca kathito. |
By ‘with a man’s strength,’ etc., a man’s strength of knowledge, energy of knowledge, and exertion of knowledge are described. |
saṇṭhānanti ṭhapanā appavattanā osakkanā, paṭippassaddhīti attho. |
‘Cessation’ means stopping, not proceeding, turning back; calming down is the meaning. |
ettāvatā tena caturaṅgasamannāgataṃ vīriyādhiṭṭhānaṃ nāma kathitaṃ. |
By this much, he has described what is called the resolution of energy endowed with four factors. |
ettha hi kāmaṃ taco cāti ekaṃ aṅgaṃ, nhāru cāti ekaṃ, aṭṭhi cāti ekaṃ, maṃsalohitanti ekaṃ, imāni cattāri aṅgāni. |
Here, ‘let only skin’ is one factor, ‘and sinew’ is one, ‘and bone’ is one, ‘and flesh and blood’ is one; these are the four factors. |
purisathāmenātiādīni adhimattavīriyādhivacanāni. |
‘With a man’s strength,’ etc., are expressions for supreme energy. |
iti purimehi catūhi aṅgehi samannāgatena hutvā evaṃ adhiṭṭhitaṃ vīriyaṃ caturaṅgasamannāgataṃ vīriyādhiṭṭhānaṃ nāmāti veditabbaṃ. |
Thus, it should be understood that the energy thus resolved upon, being endowed with the former four factors, is called the resolution of energy endowed with four factors. |
ettāvatā tena bodhipallaṅke attano āgamanīyapaṭipadā kathitā. |
By this much, he has described his own practice that leads to attainment at the seat of enlightenment. |
♦ idāni tāya paṭipadāya paṭiladdhaguṇaṃ kathetuṃ tassa mayhaṃ, bhikkhavetiādimāha. |
♦ Now, to speak of the quality attained by that practice, he said, ‘For me, bhikkhus,’ etc. |
tattha appamādādhigatāti satiavippavāsasaṅkhātena appamādena adhigatā, na suttappamattena laddhā. |
Therein, ‘attained by heedfulness’ means attained by heedfulness known as the non-absence of mindfulness, not obtained by one who is asleep and heedless. |
sambodhīti catumaggañāṇañceva sabbaññutaññāṇañca. |
‘Enlightenment’ means both the knowledge of the four paths and the knowledge of omniscience. |
na hi sakkā etaṃ suttappamattena adhigantunti. |
For it is not possible to attain this by one who is asleep and heedless. |
tenāha — “appamādādhigatā sambodhī”ti. |
Therefore he said, “enlightenment attained by heedfulness.” |
anuttaro yogakkhemoti na kevalaṃ bodhiyeva, arahattaphalanibbānasaṅkhāto anuttaro yogakkhemopi appamādādhigatova. |
‘The unsurpassed security from bondage’ means not only enlightenment, but the unsurpassed security from bondage known as the fruit of arahantship and Nibbāna is also attained by heedfulness. |
♦ idāni attanā paṭiladdhaguṇesu bhikkhusaṅghaṃ samādapento tumhe cepi bhikkhavetiādimāha. |
♦ Now, encouraging the community of monks in the qualities he himself had attained, he said, ‘And if you too, bhikkhus,’ etc. |
tattha yassatthāyāti yassa atthāya, yaṃ upasampajja viharitukāmā hutvāti attho. |
Therein, ‘for the sake of which’ means for the sake of which, wishing to attain and dwell in which is the meaning. |
tadanuttaranti taṃ anuttaraṃ. |
‘That unsurpassed’ means that unsurpassed. |
brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ ariyaphalaṃ. |
‘The culmination of the holy life’ means the noble fruit which is the culmination of the holy life of the path. |
abhiññā sacchikatvāti abhiññāya uttamapaññāya paccakkhaṃ katvā. |
‘Having realized with direct knowledge’ means having made it manifest with direct knowledge, with supreme wisdom. |
upasampajja viharissathāti paṭilabhitvā pāpuṇitvā viharissatha. |
‘You will attain and dwell’ means having obtained and reached, you will dwell. |
tasmāti yasmā appaṭivānapadhānaṃ nāmetaṃ bahūpakāraṃ uttamatthasādhakaṃ, tasmā. |
‘Therefore’ means because this striving without shrinking back is of great help and accomplishes the highest goal, therefore. |
pañcamaṃ. |
The fifth. |
♦ 6. saṃyojanasuttavaṇṇanā AN 2.6 |
♦ 6. Commentary on the Saṃyojana Sutta AN 2: |
♦ 6. chaṭṭhe saṃyojaniyesu dhammesūti dasannaṃ saṃyojanānaṃ paccayabhūtesu tebhūmakadhammesu. |
♦ 6. In the sixth, ‘in states that are fetters’ means in the states of the three realms that are the condition for the ten fetters. |
assādānupassitāti assādato passitā passanabhāvoti attho. |
‘Seeing them with relish’ means seeing them from the point of view of relish, the state of seeing is the meaning. |
nibbidānupassitāti nibbidāvasena ukkaṇṭhanavasena passanabhāvo. |
‘Seeing them with revulsion’ means the state of seeing with revulsion, with disgust. |
jātiyāti khandhanibbattito. |
‘From birth’ means from the production of the aggregates. |
jarāyāti khandhaparipākato. |
‘From aging’ means from the ripening of the aggregates. |
maraṇenāti khandhabhedato. |
‘From death’ means from the breaking up of the aggregates. |
sokehīti antonijjhāyanalakkhaṇehi sokehi. |
‘From sorrows’ means from sorrows characterized by internal burning. |
paridevehīti tannissitalālappitalakkhaṇehi paridevehi. |
‘From lamentations’ means from lamentations characterized by wailing dependent on that. |
dukkhehīti kāyapaṭipīḷanadukkhehi. |
‘From pains’ means from pains of bodily oppression. |
domanassehīti manovighātadomanassehi. |
‘From griefs’ means from griefs of mental affliction. |
upāyāsehīti adhimattāyāsalakkhaṇaupāyāsehi. |
‘From despairs’ means from despairs characterized by extreme distress. |
dukkhasmāti sakalavaṭṭadukkhato. |
‘From suffering’ means from the entire suffering of the round of existence. |
pajahatīti maggena pajahati. |
‘He abandons’ means he abandons by the path. |
pahāyāti ettha pana phalakkhaṇo kathito. |
‘Having abandoned’ — here, the moment of the fruit is described. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. |
In this sutta, the round of existence and the transcendence of the round of existence are described. |
chaṭṭhaṃ. |
The sixth. |
♦ 7. kaṇhasuttavaṇṇanā AN 2.7 |
♦ 7. Commentary on the Kaṇha Sutta |
♦ 7. sattame kaṇhāti na kāḷavaṇṇatāya kaṇhā, kaṇhatāya pana upanentīti nipphattikāḷatāya kaṇhā. |
♦ 7. In the seventh, ‘dark’ means not dark because of black color, but dark because they lead to darkness, because of the resultant blackness. |
sarasenāpi vā sabbākusaladhammā kaṇhā eva. |
By their very nature, all unwholesome states are dark. |
na hi tesaṃ uppattiyā cittaṃ pabhassaraṃ hoti. |
For when they arise, the mind is not luminous. |
ahirikanti ahirikabhāvo. |
‘Shamelessness’ means the state of being shameless. |
anottappanti anottāpibhāvo. |
‘Fearlessness of wrongdoing’ means the state of being without fear of wrongdoing. |
sattamaṃ. |
The seventh. |
♦ 8. sukkasuttavaṇṇanā AN 2.8 |
♦ 8. Commentary on the Sukka Sutta |
♦ 8. aṭṭhame sukkāti na vaṇṇasukkatāya sukkā, sukkatāya pana upanentīti nipphattisukkatāya sukkā. |
♦ 8. In the eighth, ‘bright’ means not bright because of white color, but bright because they lead to brightness, because of the resultant brightness. |
sarasenāpi vā sabbakusaladhammā sukkā eva. |
By their very nature, all wholesome states are bright. |
tesaṃ hi uppattiyā cittaṃ pabhassaraṃ hoti. |
For when they arise, the mind is luminous. |
hirī ca ottappañcāti ettha pāpato jigucchanalakkhaṇā hirī, bhāyanalakkhaṇaṃ ottappaṃ. |
‘Shame and fear of wrongdoing’ — here, shame has the characteristic of shrinking from evil; fear of wrongdoing has the characteristic of fearing it. |
yaṃ panettha vitthārato vattabbaṃ siyā, taṃ visuddhimagge vuttameva. |
Whatever should be said in detail here has been said in the Visuddhimagga. |
aṭṭhamaṃ. |
The eighth. |
♦ 9. cariyasuttavaṇṇanā AN 2.9 |
♦ 9. Commentary on the Cariyā Sutta |
♦ 9. navame lokaṃ pālentīti lokaṃ sandhārenti ṭhapenti rakkhanti. |
♦ 9. In the ninth, ‘they protect the world’ means they sustain, establish, and protect the world. |
nayidha paññāyetha mātāti imasmiṃ loke janikā mātā “ayaṃ me mātā”ti garucittīkāravasena na paññāyetha. |
‘The mother would not be recognized here’ means in this world, the mother who gave birth would not be recognized as ‘this is my mother’ with respect and honor. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
sambhedanti saṅkaraṃ mariyādabhedaṃ vā. |
‘Confusion’ means mingling or the breaking of boundaries. |
yathā ajeḷakātiādīsu ete hi sattā “ayaṃ me mātā”ti vā “mātucchā”ti vā garucittīkāravasena na jānanti. |
‘Like goats and sheep,’ etc. — these beings do not know with respect and honor, “This is my mother” or “maternal aunt.” |
yaṃ vatthuṃ nissāya uppannā, tattheva vippaṭipajjanti. |
Depending on the very object from which they were born, they misbehave in that very place. |
tasmā upamaṃ āharanto “yathā ajeḷakā”tiādimāha. |
Therefore, bringing a simile, he said, ‘like goats and sheep,’ etc. |
navamaṃ. |
The ninth. |
♦ 10. vassūpanāyikasuttavaṇṇanā AN 2.10 |
♦ 10. Commentary on the Vassūpanāyika Sutta |
♦ 10. dasamaṃ aṭṭhuppattiyaṃ vuttaṃ. |
♦ 10. The tenth was spoken in the context of a story. |
katarāṭṭhuppattiyaṃ? manussānaṃ ujjhāyane. |
In what story? In the criticism by the people. |
bhagavatā hi paṭhamabodhiyaṃ vīsati vassāni vassūpanāyikā appaññattā ahosi. |
For by the Blessed One, in the first twenty years after enlightenment, the rains retreat was not prescribed. |
bhikkhū anibaddhavāsā vassepi utuvassepi yathāsukhaṃ vicariṃsu. |
The bhikkhus, having no fixed residence, wandered at will even during the rainy season and the monsoon. |
te disvā manussā “kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ carissanti haritāni tiṇāni sammaddantā ekindriyaṃ jīvaṃ viheṭhentā bahū khuddake pāṇe saṅghātaṃ āpādentā. |
Seeing them, people said, “How is it that the Sakyan ascetics will travel on tour during the winter, the summer, and the rains, trampling on green grass, harming one-facultied life, and causing the death of many small creatures? |
ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṃ allīyissanti saṃkasāyissanti, ime nāma sakuṇā rukkhaggesu kulāvakāni katvā vassāvāsaṃ allīyissanti saṃkasāyissantī”tiādīni vatvā ujjhāyiṃsu. |
Even these other sectarians of wrongly proclaimed doctrines will enter and seclude themselves for the rains retreat; even these birds, having made nests in the treetops, will enter and seclude themselves for the rains retreat,” and so on, they criticized. |
tamatthaṃ bhikkhū bhagavato ārocesuṃ. |
The bhikkhus reported this matter to the Blessed One. |
bhagavā taṃ aṭṭhuppattiṃ katvā imaṃ suttaṃ desento paṭhamaṃ tāva “anujānāmi, bhikkhave, vassaṃ upagantun”ti ettakamevāha. |
The Blessed One, making that the occasion, and teaching this sutta, first said only this much: “I allow you, bhikkhus, to enter upon the rains.” |
atha bhikkhūnaṃ “kadā nu kho vassaṃ upagantabban”ti uppannaṃ vitakkaṃ sutvā “anujānāmi, bhikkhave, vassāne vassaṃ upagantun”ti āha. |
Then, hearing the thought that had arisen in the bhikkhus, “When should the rains retreat be entered upon?”, he said, “I allow you, bhikkhus, to enter upon the rains during the rainy season.” |
atha kho bhikkhūnaṃ etadahosi — “kati nu kho vassūpanāyikā”ti. |
Then it occurred to the bhikkhus, “How many rains retreats are there?” |
bhagavato etamatthaṃ ārocesuṃ. |
They reported this matter to the Blessed One. |
taṃ sutvā sakalampi idaṃ suttaṃ desento dvemā, bhikkhavetiādimāha. |
Hearing that, and teaching this whole sutta, he said, ‘There are two, bhikkhus,’ etc. |
tattha vassūpanāyikāti vassūpagamanāni. |
Therein, ‘rains retreats’ means the enterings upon the rains. |
purimikāti aparajjugatāya āsāḷhiyā upagantabbā purimakattikapuṇṇamipariyosānā paṭhamā temāsī. |
‘The earlier’ means the first three-month period to be entered upon on the day after the full moon of Āsāḷha, ending on the full moon of the first Kattika. |
pacchimikāti māsagatāya āsāḷhiyā upagantabbā pacchimakattikapariyosānā pacchimā temāsīti. |
‘The later’ means the later three-month period to be entered upon on the day after the full moon of Āsāḷha which is one month late, ending on the full moon of the later Kattika. |
dasamaṃ. |
The tenth. |
♦ kammakāraṇavaggo paṭhamo. |
♦ The first chapter, on the Cause of Action. |
♦ 2. adhikaraṇavaggavaṇṇanā |
♦ 2. Commentary on the Adhikaraṇa Vagga |
♦ 11. dutiyassa paṭhame balānīti kenaṭṭhena balāni. |
♦ 11. In the first of the second, ‘powers’ — in what sense are they powers? |
akampiyaṭṭhena balāni nāma, tathā durabhibhavanaṭṭhena anajjhomaddanaṭṭhena ca. |
They are called powers in the sense of being unshakable, and also in the sense of being hard to overcome and not to be crushed. |
paṭisaṅkhānabalanti paccavekkhaṇabalaṃ. |
‘The power of reflection’ means the power of contemplation. |
bhāvanābalanti brūhanabalaṃ vaḍḍhanabalaṃ. |
‘The power of development’ means the power of making grow, the power of increasing. |
suddhaṃ attānanti idaṃ heṭṭhā vuttanayeneva veditabbaṃ. |
‘Oneself in purity’ — this should be understood in the way explained below. |
tatrāti tesu dvīsu balesu. |
‘Therein’ means in those two powers. |
yamidanti yaṃ idaṃ. |
‘That is’ means that which is. |
sekhānametaṃ balanti sattannaṃ sekhānaṃ ñāṇabalametaṃ. |
‘This is the power of the trainees’ means this is the knowledge-power of the seven trainees. |
sekhañhi so, bhikkhave, balaṃ āgammāti sattannaṃ sekhānaṃ ñāṇabalaṃ ārabbha sandhāya paṭicca. |
‘Depending on that power of the trainee, O bhikkhus’ means depending on, with reference to, on account of the knowledge-power of the seven trainees. |
pajahatīti maggena pajahati. |
‘He abandons’ means he abandons by the path. |
pahāyāti iminā pana phalaṃ kathitaṃ. |
‘Having abandoned’ — by this, however, the fruit is described. |
yaṃ pāpanti yaṃ pāpakaṃ lāmakaṃ. |
‘Whatever evil’ means whatever evil, low. |
yasmā panetāni dvepi vaḍḍhetvā arahattaṃ pāpuṇāti, tasmā ettha etadaggaṃ nāgatanti veditabbaṃ. |
And because he attains arahantship by developing both of these, it should be understood that the supreme of these is not mentioned here. |
♦ 12. dutiye satisambojjhaṅgaṃ bhāvetītiādīsu ayaṃ heṭṭhā anāgatānaṃ padānaṃ vasena atthavaṇṇanā — vivekanissitanti vivekaṃ nissitaṃ. |
♦ 12. In the second, ‘he develops the enlightenment factor of mindfulness,’ etc. — here is the explanation of the meaning of the terms not previously discussed: ‘based on seclusion’ means based on seclusion. |
vivekoti vivittatā. |
Seclusion means separateness. |
svāyaṃ tadaṅgaviveko vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇavivekoti pañcavidho. |
It is of five kinds: seclusion by substitution, by suppression, by cutting off, by tranquility, and by escape. |
tasmiṃ pañcavidhe viveke. |
In that fivefold seclusion. |
vivekanissitanti tadaṅgavivekanissitaṃ, samucchedavivekanissitaṃ, nissaraṇavivekanissitañca satisambojjhaṅgaṃ bhāvetīti ayamattho veditabbo. |
‘Based on seclusion’ means he develops the enlightenment factor of mindfulness based on seclusion by substitution, based on seclusion by cutting off, and based on seclusion by escape; this is the meaning to be understood. |
tathā hi satisambojjhaṅgabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ satisambojjhaṅgaṃ bhāveti. |
For a yogi devoted to the development of the enlightenment factor of mindfulness, at the moment of insight, in terms of function, develops the enlightenment factor of mindfulness based on seclusion by substitution; in terms of inclination, based on seclusion by escape. But at the time of the path, in terms of function, he develops the enlightenment factor of mindfulness based on seclusion by cutting off; in terms of object, based on seclusion by escape. |
pañcavidhavivekanissitampīti eke. |
Some say, ‘based on all five kinds of seclusion.’ |
te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesuyeva bojjhaṅge uddharanti, vipassanāpādakakasiṇajjhānāanāpānāsubhabrahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi. |
For they do not only extract the enlightenment factors in the moments of strong insight, path, and fruit, but also in the jhāna of the kasinas that are the basis for insight, in the jhāna of in-and-out breathing, of the foul, and of the divine abidings; and they are not contradicted by the commentators. |
tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. |
Therefore, according to their view, at the moment of the process of these jhānas, in terms of function, it is based on seclusion by suppression. |
yathā ca “vipassanākkhaṇe ajjhāsayato nissaraṇavivekanissitan”ti vuttaṃ, evaṃ “paṭippassaddhivivekanissitampi bhāvetī”ti vattuṃ vaṭṭati. |
And just as it was said, “at the moment of insight, in terms of inclination, based on seclusion by escape,” so too it is proper to say, “he also develops it based on seclusion by tranquility.” |
esa nayo virāganissitantiādīsu. |
This is the method in ‘based on dispassion,’ etc. |
vivekatthā eva hi virāgādayo. |
For dispassion, etc., have the same meaning as seclusion. |
♦ kevalaṃ hettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. |
♦ Here, however, relinquishment is twofold: relinquishment by abandonment and relinquishment by plunging into. |
tattha pariccāgavossaggoti vipassanākkhaṇe ca tadaṅgavasena, maggakkhaṇe ca samucchedavasena kilesappahānaṃ. |
Therein, relinquishment by abandonment is the abandonment of defilements by way of substitution at the moment of insight, and by way of cutting off at the moment of the path. |
pakkhandanavossaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. |
Relinquishment by plunging into is the plunging into Nibbāna by being inclined towards it at the moment of insight, and by making it the object at the moment of the path. |
tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. |
Both are appropriate in this method of explaining the meaning, which is a mixture of worldly and supramundane. |
tathā hi ayaṃ satisambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati. |
For this enlightenment factor of mindfulness, in the way described, abandons the defilements and plunges into Nibbāna. |
vossaggapariṇāminti iminā pana sakalena vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca, paripaccantaṃ paripakkañcāti idaṃ vuttaṃ hoti. |
‘Ending in relinquishment’ — by this entire phrase, it is said that it ends in relinquishment, has ended in it, ripens towards it, and has ripened. |
ayañhi bojjhaṅgabhāvanānuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetīti. |
This bhikkhu devoted to the development of the enlightenment factors develops the enlightenment factor of mindfulness in such a way that it ripens for the relinquishment of abandoning the defilements and for the relinquishment of plunging into Nibbāna, and in such a way that it becomes ripe. |
esa nayo sesabojjhaṅgesu. |
This is the method in the other enlightenment factors. |
♦ idha pana nibbānaṃyeva sabbasaṅkhatehi vivittattā viveko, sabbesaṃ virāgabhāvato virāgo, nirodhabhāvato nirodhoti vuttaṃ. |
♦ Here, however, Nibbāna itself is called seclusion because it is secluded from all conditioned things; dispassion because of the dispassion for all of them; cessation because of the state of cessation. |
maggo eva ca vossaggapariṇāmī, tasmā satisambojjhaṅgaṃ bhāveti vivekaṃ ārammaṇaṃ katvā pavattiyā vivekanissitaṃ, tathā virāganissitaṃ nirodhanissitaṃ. |
The path itself ends in relinquishment; therefore, he develops the enlightenment factor of mindfulness based on seclusion by making seclusion its object in its process, similarly based on dispassion, based on cessation. |
tañca kho ariyamaggakkhaṇuppattiyā kilesānaṃ samucchedato pariccāgabhāvena ca nibbānapakkhandanabhāvena ca pariṇataṃ paripakkanti ayameva attho daṭṭhabbo. |
And this, at the attainment of the moment of the noble path, by the cutting off of the defilements, by the state of abandonment, and by the state of plunging into Nibbāna, is ripened, matured; this is the meaning to be understood. |
esa nayo sesabojjhaṅgesu. |
This is the method in the other enlightenment factors. |
iti ime satta bojjhaṅgā lokiyalokuttaramissakā kathitā. |
Thus these seven enlightenment factors are described as a mixture of worldly and supramundane. |
imesupi dvīsu balesu etadaggabhāvo vuttanayeneva veditabbo. |
In these two powers also, the state of being the supreme should be understood in the way described. |
♦ 13. tatiye vivicceva kāmehītiādīnaṃ catunnaṃ jhānānaṃ pāḷiattho ca bhāvanānayo ca sabbo sabbākārena visuddhimagge vitthāritoyeva. |
♦ 13. In the third, the Pāḷi text and the method of development of the four jhānas beginning with ‘secluded from sensual pleasures’ are all detailed in every way in the Visuddhimagga. |
imāni pana cattāri jhānāni eko bhikkhu cittekaggatthāya bhāveti, eko vipassanāpādakatthāya, eko abhiññāpādakatthāya, eko nirodhapādakatthāya, eko bhavavisesatthāya. |
tThese four jhānas are developed by one bhikkhu for the purpose of one-pointedness of mind, by another for the purpose of being a basis for insight, by another for the purpose of being a basis for supernormal powers, by another for the purpose of being a basis for cessation, and by another for the purpose of a special existence. |
idha pana tānipi vipassanāpādakāni adhippetāni. |
Here, however, those that are a basis for insight are also intended. |
ayaṃ hi bhikkhu imāni jhānāni samāpajjitvā samāpattito vuṭṭhāya saṅkhāre sammasitvā hetupaccayapariggahaṃ katvā sappaccayaṃ nāmarūpañca vavatthapetvā indriyabalabojjhaṅgāni samodhānetvā arahattaṃ pāpuṇāti. |
For this bhikkhu, having attained these jhānas and having emerged from the attainment, contemplates the formations, and having grasped the cause and condition, and having determined the name-and-form with its conditions, and having coordinated the faculties, powers, and enlightenment factors, attains arahantship. |
evametāni jhānāni lokiyalokuttaramissakāneva kathitāni. |
Thus these jhānas are described as a mixture of worldly and supramundane. |
imasmimpi baladvaye etadaggabhāvo vuttanayeneva veditabbo. |
In this pair of powers also, the state of being the supreme should be understood in the way described. |
♦ 14. catutthe saṃkhittena ca vitthārena cāti saṃkhittadhammadesanā vitthāradhammadesanā cāti dveyeva dhammadesanāti dasseti. |
♦ 14. In the fourth, ‘in brief and in detail’ shows that there are only two kinds of Dhamma teaching: a brief Dhamma teaching and a detailed Dhamma teaching. |
tattha mātikaṃ uddisitvā kathitā desanā saṃkhittadesanā nāma. |
Therein, a teaching given by stating a matrix is called a brief teaching. |
tameva mātikaṃ vitthārato vibhajitvā kathitā vitthāradesanā nāma. |
A teaching given by analyzing that same matrix in detail is called a detailed teaching. |
mātikaṃ vā ṭhapetvāpi aṭṭhapetvāpi vitthārato vibhajitvā kathitā vitthāradesanā nāma . |
A teaching given by analyzing in detail, whether a matrix has been laid down or not, is called a detailed teaching. |
tāsu saṃkhittadesanā nāma mahāpaññassa puggalassa vasena kathitā, vitthāradesanā nāma mandapaññassa. |
Among them, a brief teaching is given for a person of great wisdom; a detailed teaching for a person of little wisdom. |
mahāpaññassa hi vitthāradesanā atipapañco viya hoti. |
For a person of great wisdom, a detailed teaching is like excessive proliferation. |
mandapaññassa saṅkhepadesanā sasakassa uppatanaṃ viya hoti, neva antaṃ na koṭiṃ pāpuṇituṃ sakkoti. |
For a person of little wisdom, a brief teaching is like a hare’s leap; he is unable to reach either the beginning or the end. |
saṅkhepadesanā ca ugghaṭitaññussa vasena kathitā, vitthāradesanā itaresaṃ tiṇṇaṃ vasena. |
A brief teaching is given for one who understands upon hearing; a detailed teaching for the other three. |
sakalampi hi tepiṭakaṃ saṅkhepadesanā vitthāradesanāti ettheva saṅkhaṃ gacchati. |
For the entire Tipiṭaka is included in just these: brief teaching and detailed teaching. |
♦ 15. pañcame yasmiṃ, bhikkhave, adhikaraṇeti vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇanti imesaṃ catunnaṃ adhikaraṇānaṃ yasmiṃ adhikaraṇe. |
♦ 15. In the fifth, ‘in whatever dispute, bhikkhus,’ means in whichever of these four kinds of disputes: a dispute about a point of contention, a dispute about an accusation, a dispute about an offense, a dispute about a duty. |
āpanno ca bhikkhūti āpattiṃ āpanno bhikkhu ca. |
‘And a bhikkhu who has committed an offense’ means a bhikkhu who has committed an offense. |
tasmetanti tasmiṃ etaṃ. |
‘In that’ means in that. |
dīghattāyāti dīghaṃ addhānaṃ tiṭṭhanatthāya. |
‘For a long time’ means for the purpose of lasting a long time. |
kharattāyāti dāsa-koṇḍa-caṇḍāla-venāti evaṃ kharavācāpavattanatthāya. |
‘For harshness’ means for the purpose of using harsh speech like ‘slave,’ ‘scoundrel,’ ‘outcast,’ ‘bamboo-worker.’ |
vāḷattāyāti pāṇi leḍḍudaṇḍādīhi paharaṇavasena kakkhaḷabhāvatthāya. |
‘For violence’ means for the purpose of being harsh by striking with hands, clods, sticks, etc. |
bhikkhū ca na phāsuṃ viharissantīti aññamaññaṃ vivādāpanne bhikkhusaṅghe yepi uddesaṃ vā paripucchaṃ vā gahetukāmā padhānaṃ vā anuyuñjitukāmā, te phāsuṃ na viharissanti. |
‘And the bhikkhus will not dwell at ease’ means in a community of bhikkhus in mutual dispute, even those who wish to learn a text or ask questions, or who wish to engage in striving, will not dwell at ease. |
bhikkhusaṅghasmiṃ hi uposathapavāraṇāya ṭhitāya uddesādīhi atthikā uddesādīni gahetuṃ na sakkonti, vipassakānaṃ cittuppādo na ekaggo hoti, tato visesaṃ nibbattetuṃ na sakkonti. |
for when the Uposatha and Pavāraṇā are being held in the community of monks, those who are interested in study and so on cannot get to study, and the minds of the meditators do not become one-pointed, so they are unable to produce any special attainment. |
evaṃ bhikkhū ca na phāsuṃ viharissanti. |
Thus the bhikkhus will not dwell at ease. |
na dīghattāyātiādīsu vuttapaṭipakkhanayena attho veditabbo. |
In ‘not for a long time,’ etc., the meaning should be understood in the opposite way to what has been said. |
♦ idhāti imasmiṃ sāsane. |
♦ ‘Here’ means in this teaching. |
iti paṭisañcikkhatīti evaṃ paccavekkhati. |
‘He reflects thus’ means he contemplates thus. |
akusalaṃ āpannoti ettha akusalanti āpatti adhippetā, āpattiṃ āpannoti attho. |
‘Having committed an unwholesome act’ — here, ‘unwholesome’ means an offense is intended; having committed an offense is the meaning. |
kañcideva desanti na sabbameva āpattiṃ, āpattiyā pana kañcideva desaṃ aññataraṃ āpattinti attho. |
‘Some part’ means not the entire offense, but some part of the offense, a certain offense is the meaning. |
kāyenāti karajakāyena. |
‘With the body’ means with the physical body. |
anattamanoti atuṭṭhacitto. |
‘Displeased’ means with a discontented mind. |
anattamanavācanti atuṭṭhavācaṃ. |
‘A displeased speech’ means a discontented speech. |
mamevāti maṃyeva. |
‘Me alone’ means just me. |
tatthāti tasmiṃ adhikaraṇe. |
‘Therein’ means in that dispute. |
accayo accagamāti aparādho atikkamitvā madditvā gato, ahamevettha aparādhiko. |
‘The transgression has overcome me’ means the offense has transgressed and crushed me; I alone am the offender here. |
suṅkadāyakaṃva bhaṇḍasminti yathā suṅkaṭṭhānaṃ pariharitvā nīte bhaṇḍasmiṃ suṅkadāyakaṃ aparādho abhibhavati, so ca tattha aparādhiko hoti, na rājāno na rājapurisāti attho. |
‘Like a tax-collector with goods’ means just as a tax-collector is overcome by the offense with respect to goods that have been brought past the toll-booth, and he is the offender there, not the kings or the king’s men, is the meaning. |
♦ idaṃ vuttaṃ hoti — yo hi raññā ṭhapitaṃ suṅkaṭṭhānaṃ pariharitvā bhaṇḍaṃ harati, taṃ saha bhaṇḍasakaṭena ānetvā rañño dassenti. |
♦ This is what is meant: he who carries goods past a toll-booth established by the king is brought before the king with his cart of goods. |
tattha neva suṅkaṭṭhānassa doso atthi, na rañño na rājapurisānaṃ, pariharitvā gatasseva pana doso, evamevaṃ yaṃ so bhikkhu āpattiṃ āpanno, tattha neva āpattiyā doso, na codakassa. |
Therein, there is no fault of the toll-booth, nor of the king, nor of the king’s men, but the fault is only of him who went past it. In the same way, the offense that the bhikkhu has committed, therein there is no fault of the offense, nor of the accuser. |
tīhi pana kāraṇehi tasseva bhikkhuno doso. |
But for three reasons, the fault is of that bhikkhu alone. |
tassa hi āpattiṃ āpannabhāvenapi doso, codake anattamanatāyapi doso, anattamanassa sato paresaṃ ārocanenapi doso. |
For his fault is both in having committed the offense, and in being displeased with the accuser, and in telling others while being displeased. |
codakassa pana yaṃ so taṃ āpattiṃ āpajjantaṃ addasa, tattha doso natthi. |
But for the accuser, there is no fault in his having seen him commit that offense. |
anattamanatāya codanāya pana doso. |
But there is a fault in accusing with displeasure. |
tampi amanasikaritvā ayaṃ bhikkhu attanova dosaṃ paccavekkhanto “iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmin”ti evaṃ paṭisañcikkhatīti attho. |
Disregarding that, this bhikkhu, reflecting on his own fault, reflects thus: “Thus the transgression has overcome me therein, like a tax-collector with goods.” This is the meaning. |
dutiyavāre codakassa anattamanatā ca anattamanatāya coditabhāvo cāti dve dosā, tesaṃ vasena “accayo accagamā”ti ettha yojanā kātabbā. |
In the second case, the accuser has two faults: being displeased and having accused with displeasure. The application of “the transgression has overcome” should be made in terms of these. |
sesamettha uttānamevāti. |
The rest here is clear. |
♦ 16. chaṭṭhe aññataroti eko apākaṭanāmo brāhmaṇo. |
♦ 16. In the sixth, ‘a certain’ means a certain unnamed brahmin. |
yena bhagavā tenupasaṅkamīti yenāti bhummatthe karaṇavacanaṃ. |
‘Approached the Blessed One’ — here, ‘yena’ is an instrumental used in the sense of the locative. |
tasmā yattha bhagavā, tattha upasaṅkamīti evamettha attho veditabbo. |
Therefore, ‘where the Blessed One was, there he approached’; this is how the meaning should be understood here. |
yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. |
Or, ‘for whatever reason the Blessed One is to be approached by devas and humans, for that reason he approached’; this is how the meaning should be understood here. |
kena ca kāraṇena bhagavā upasaṅkamitabbo ? |
And for what reason is the Blessed One to be approached? |
nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. |
With the intention of attaining various kinds of special qualities, like a great, ever-fruitful tree by flocks of birds with the intention of enjoying sweet fruits. |
upasaṅkamīti gatoti vuttaṃ hoti. |
‘Approached’ means went, it is said. |
upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. |
‘Having approached’ indicates the completion of the approach. |
atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti. |
Or, having gone thus, he went to a place closer, to what is called the vicinity of the Blessed One, it is said. |
♦ bhagavatā saddhiṃ sammodīti yathā ca khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. |
♦ ‘He exchanged greetings with the Blessed One’ means just as the Blessed One, asking about his well-being, etc., so too he had a harmonious exchange of greetings with the Blessed One; they became one, like cold water mixed with hot water. |
yāya ca “kacci, bho gotama, khamanīyaṃ, kacci yāpanīyaṃ, kacci bhoto gotamassa ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro”tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātassa sammodassa jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ. |
And the conversation with which he exchanged greetings, such as, “Is it well with you, Master Gotama? Is it tolerable? Are Master Gotama and his disciples free from illness, free from affliction, of light rising, strong, and living at ease?”, because it generates the pleasure and joy known as a greeting, and because it is suitable for greeting, and because of the sweetness of its meaning and phrasing, and because it is worthy of being remembered for a long time and of being carried on without interruption, and because of its worthiness of being remembered, it is called pleasant and memorable. Because it is pleasant to hear, it is called pleasant; because it is pleasant to remember, it is called memorable. Thus, because it is pure in phrasing, it is pleasant; because it is pure in meaning, it is memorable. Thus, having finished, completed, and concluded the pleasant and memorable conversation in many ways, and wishing to ask what he had come for, he sat down to one side. |
suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ, tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhapetvā yenatthena āgato, taṃ pucchitukāmo ekamantaṃ nisīdi. |
|
♦ ekamantanti bhāvanapuṃsakaniddeso “visamaṃ candimasūriyā parivattantī”tiādīsu viya. |
♦ ‘To one side’ is a neuter noun in the adverbial sense, as in “the sun and moon revolve unevenly,” etc. |
tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. |
Therefore, ‘he sat down in such a way that he was sitting to one side’; this is how the meaning should be understood here. |
bhummatthe vā etaṃ upayogavacanaṃ. |
Or, this is an instrumental used in the sense of the locative. |
nisīdīti upāvisi. |
‘Sat down’ means he sat near. |
paṇḍitā hi purisā garuṭṭhānīyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. |
For wise men, having approached a venerable person, sit down to one side with skill in sitting. |
ayañca nesaṃ aññataro, tasmā ekamantaṃ nisīdi. |
And this one is one of them, therefore he sat down to one side. |
♦ kathaṃ nisinno pana ekamantaṃ nisinno hotīti? |
♦ And how does one who is sitting sit to one side? |
cha nisajjadose vajjetvā. |
By avoiding the six faults of sitting. |
seyyathidaṃ — atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ atipacchāti. |
That is: too far, too near, upwind, on a high place, directly in front, and directly behind. |
atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. |
For one sitting too far, if he wishes to speak, he has to speak in a loud voice. |
accāsanne nisinno saṅghaṭṭanaṃ karoti . |
One sitting too near causes crowding. |
uparivāte nisinno sarīragandhena bādhati. |
One sitting upwind bothers with the smell of his body. |
unnatappadese nisinno agāravaṃ pakāseti. |
One sitting on a high place shows disrespect. |
atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. |
One sitting directly in front, if he wishes to see, has to see by meeting eye to eye. |
atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. |
One sitting directly behind, if he wishes to see, has to see by stretching his neck. |
tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. |
Therefore, this one also sat down, avoiding these six faults of sitting. |
tena vuttaṃ “ekamantaṃ nisīdī”ti. |
Therefore it is said, “he sat down to one side.” |
♦ etadavocāti duvidhā hi pucchā — agārikapucchā, anagārikapucchā ca. |
♦ ‘He said this’ — there are two kinds of questions: a householder’s question and a homeless person’s question. |
tattha “kiṃ, bhante, kusalaṃ, kiṃ akusalan”ti iminā nayena agārikapucchā āgatā. |
Therein, a householder’s question is given in the manner, “What, venerable sir, is wholesome? What is unwholesome?” |
“ime nu kho, bhante, pañcupādānakkhandhā”ti iminā nayena anagārikapucchā. |
A homeless person’s question is in the manner, “Are these, venerable sir, the five aggregates of clinging?” |
ayaṃ pana attano anurūpaṃ agārikapucchaṃ pucchanto etaṃ “ko nu kho, bho gotama, hetu ko paccayo”tiādivacanaṃ avoca. |
This one, however, asking a householder’s question appropriate to himself, said this: “What, Master Gotama, is the cause, what is the reason?” |
tattha hetu paccayoti ubhayampetaṃ kāraṇavevacanameva. |
Therein, ‘cause’ and ‘reason’ are both synonyms for condition. |
adhammacariyāvisamacariyāhetūti adhammacariyāsaṅkhātāya visamacariyāya hetu, taṃkāraṇā tappaccayāti attho . |
‘The cause of unrighteous conduct and wrong conduct’ means the cause of wrong conduct which is called unrighteous conduct; because of that, on account of that is the meaning. |
tatrāyaṃ padattho — adhammassa cariyā adhammacariyā, adhammakāraṇanti attho. |
Therein, this is the word-meaning: the conduct of unrighteousness is unrighteous conduct, meaning unrighteous action. |
visamaṃ cariyā, visamassa vā kammassa cariyāti visamacariyā. |
Wrong conduct, or the conduct of a wrong action, is wrong conduct. |
adhammacariyā ca sā visamacariyā cāti adhammacariyāvisamacariyā. |
It is both unrighteous conduct and wrong conduct, thus unrighteous and wrong conduct. |
etenupāyena sukkapakkhepi attho veditabbo. |
By this method, the meaning in the bright side should also be understood. |
atthato panettha adhammacariyāvisamacariyā nāma dasa akusalakammapathā, dhammacariyāsamacariyā nāma dasa kusalakammapathāti veditabbā. |
In terms of meaning, here, unrighteous and wrong conduct means the ten unwholesome courses of action; righteous and right conduct means the ten wholesome courses of action. |
♦ abhikkantaṃ, bho gotamāti ettha ayaṃ abhikkantasaddo khayasundarābhirūpābbhanumodanesu dissati. |
♦ ‘Excellent, Master Gotama’ — here, this word ‘excellent’ is seen in the senses of ceasing, beautiful, lovely, and approving. |
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho”tiādīsu hi khaye dissati. |
In “the night is passed, venerable sir, the first watch is over, the community of monks has been sitting long,” etc., it is seen in the sense of ceasing. |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”tiādīsu sundare. |
In “this one is more excellent and more sublime than these four persons,” etc., in the sense of beautiful. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ “Who worships my feet, blazing with power and glory, |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ with excellent complexion, illuminating all directions?” |
— |
— |
♦ ādīsu abhirūpe. |
♦ in such passages, in the sense of lovely. |
“abhikkantaṃ, bhante”tiādīsu abbhanumodane. |
In “excellent, venerable sir,” etc., in the sense of approving. |
idhāpi abbhanumodaneyeva. |
Here too, it is in the sense of approving. |
yasmā ca abbhanumodane, tasmā sādhu sādhu, bho gotamāti vuttaṃ hotīti veditabbaṃ. |
And because it is in the sense of approving, it should be understood that it means, “Good, good, Master Gotama.” |
♦ “bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare. |
♦ “In fear, anger, praise, haste, wonder, and amazement, |
♦ hāse soke pasāde ca, kare āmeḍitaṃ budho”ti. |
♦ in joy, sorrow, and faith, a wise person should repeat his words.” |
— |
— |
♦ iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. |
♦ And by this rule, it should be understood that here it is said twice by way of faith and praise. |
atha vā abhikkantanti abhikkantaṃ atīṭṭhaṃ atimanāpaṃ, atisundaranti vuttaṃ hoti. |
Or, ‘excellent’ means excellent, best, most pleasing; very beautiful is what is said. |
♦ tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. |
♦ Therein, with one word ‘excellent’ he praises the teaching; with another, his own faith. |
ayañhettha adhippāyo — abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti. |
This is the intention here: excellent, Master Gotama, is this teaching of Master Gotama; excellent is my faith which has arisen on account of the teaching of Master Gotama. |
bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi — bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ. |
Or, he praises the Blessed One’s words with reference to two meanings for each: Master Gotama’s words are excellent because they destroy faults, excellent because they lead to the attainment of virtues; similarly, because they generate faith, because they generate wisdom, because they have meaning, because they have phrasing, because they have clear words, because they have profound meaning, because they are pleasant to the ear, because they are pleasing to the heart, because they do not exalt oneself, because they do not disparage others, because they are cool with compassion, because they are clear with wisdom, because they are pleasant at first hearing, because they are able to be examined, because they are pleasant to hear, because they are beneficial when investigated. It should be applied thus. |
♦ tato parampi catūhi upamāhi desanaṃyeva thometi. |
♦ After that, he praises the teaching with four similes. |
tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. |
Therein, ‘overturned’ means placed face down, or born face down. |
ukkujjeyyāti uparimukhaṃ kareyya. |
‘Would set upright’ means would turn face up. |
paṭicchannanti tiṇapaṇṇādichāditaṃ. |
‘Concealed’ means covered with grass, leaves, etc. |
vivareyyāti ugghāṭeyya. |
‘Would reveal’ means would uncover. |
mūḷhassāti disāmūḷhassa. |
‘To one who is lost’ means to one who has lost his way. |
maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. |
‘Would point out the way’ means would take by the hand and say, “This is the way.” |
andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame. |
‘In the darkness’ means in the fourfold darkness of the new moon day of the dark fortnight, midnight, a dense forest grove, and a mass of clouds. |
ayaṃ tāva anuttānapadattho. |
This, for now, is the meaning of the clear words. |
♦ ayaṃ pana adhippāyayojanā — yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānato pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti. |
♦ This, however, is the application of the intention: just as one would set upright what is overturned, so by making me, who was turned away from the good Dhamma and had fallen into the bad Dhamma, rise from the bad Dhamma; just as one would reveal what is concealed, so by revealing the teaching that has been concealed by the thicket of wrong views since the disappearance of the teaching of the Blessed One Kassapa; just as one would point out the way to one who is lost, so by making clear the path to heaven and liberation for me who had entered the wrong path and the false path; just as one would hold an oil lamp in the darkness, so by holding the lamp of the teaching that dispels the darkness of delusion which conceals them for me who was sunk in the darkness of delusion and did not see the forms of the gems such as the Buddha; because it has been explained by you, Master Gotama, in these ways for me, the Dhamma has been explained in many ways. |
♦ evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto esāhantiādimāha. |
♦ Thus, having praised the teaching, with a mind pleased with the Triple Gem because of this teaching, and showing his pleasure, he said, ‘I,’ etc. |
tattha esāhanti eso ahaṃ. |
Therein, ‘I’ means this I. |
bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavaṃ me gotamo saraṇaṃ parāyaṇaṃ aghassa tātā hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. |
‘I go to Master Gotama for refuge’ means Master Gotama is my refuge, my resort, the protector from harm and the provider of what is beneficial; with this intention, I go to, resort to, serve, and attend upon Master Gotama, or I know and understand thus. |
yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho. |
For those roots which have the meaning of going, knowledge is also their meaning. |
tasmā gacchāmīti imassa jānāmi bujjhāmīti ayamattho vutto. |
Therefore, for ‘I go,’ the meaning ‘I know, I understand’ is given. |
dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo. |
‘And the Dhamma and the Sangha of monks’ — here, however, the Dhamma, because it upholds those who practice according to what has been taught in the attained path and the realized cessation, from falling into the four woeful states. |
so atthato ariyamaggo ceva nibbānañca. |
In terms of meaning, it is the noble path and Nibbāna. |
vuttañhetaṃ — “yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī”ti vitthāro. |
It has been said: “As far as there are conditioned states, bhikkhus, the noble eightfold path is declared the chief of them.” The detailed explanation. |
na kevalañca ariyamaggo ceva nibbānañca, apica kho ariyaphalehi saddhiṃ pariyattidhammopi. |
And not only the noble path and Nibbāna, but also the Dhamma of the scriptures along with the noble fruits. |
vuttañhetaṃ chattamāṇavakavimāne — |
It has been said in the Chattimāṇavaka-vimāna: |
♦ “rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ. |
♦ “To the Dhamma that is free from passion, unmoving, free from sorrow, unconditioned, and not repulsive, |
♦ madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī”ti. |
♦ to this sweet, well-practiced, and well-divided Dhamma, go for refuge.” |
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♦ ettha rāgavirogoti maggo kathito. |
♦ Here, ‘free from passion’ refers to the path. |
anojamasokanti phalaṃ. |
‘Unmoving and free from sorrow’ refers to the fruit. |
dhammamasaṅkhatanti nibbānaṃ. |
‘The unconditioned Dhamma’ refers to Nibbāna. |
appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. |
‘Not repulsive, this sweet, well-practiced, and well-divided’ refers to all the aggregates of the Dhamma divided into the three Piṭakas. |
diṭṭhisīlasaṅghātena saṃhatoti saṅgho. |
‘The Sangha, because it is united by the combination of view and virtue.’ |
so atthato aṭṭhāriyapuggalasamūho. |
In terms of meaning, it is the community of the eight noble persons. |
vuttañhetaṃ tasmiyeva vimāne — |
It has been said in that same Vimāna: |
♦ “yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu. |
♦ “Where what is given is said to be of great fruit, in the four pairs of pure persons, |
♦ aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī”ti. |
♦ those eight persons who are established in the Dhamma, to this Sangha, go for refuge.” |
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♦ bhikkhūnaṃ saṅgho bhikkhusaṅgho. |
♦ The Sangha of monks is the Bhikkhu-saṅgha. |
ettāvatā brāhmaṇo tīṇi saraṇagamanāni paṭivedesi. |
By this much, the brahmin declared his taking of the three refuges. |
♦ idāni tesu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo. |
♦ Now, for skill in taking refuge, this method should be understood: the refuge, the taking of refuge, he who goes for refuge, the kinds of taking refuge, the fruit of taking refuge, its defilement, and its breaking. |
♦ seyyathidaṃ — padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiparikilesaṃ hanati vināsetīti attho, ratanattayassevetaṃ adhivacanaṃ. |
♦ That is: in terms of word-meaning, it harms, thus it is a refuge. It destroys, it puts an end to the fear, terror, suffering, and defilement of a bad destination for those who have gone for refuge, by that very taking of refuge, is the meaning. This is a designation for the Triple Gem. |
atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti buddho, bhavakantārā uttāraṇena lokassa assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. |
Or, by promoting what is beneficial and preventing what is harmful, the Buddha harms the fear of beings; by leading them across the wilderness of becoming and by giving solace to the world, the Dhamma; by bringing about the attainment of abundant fruit for even small actions, the Sangha. |
tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. |
Therefore, in this way also, the Triple Gem is a refuge. |
tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. |
The arising of a thought that is devoted to that resort, with defilements destroyed by faith and reverence for it, is the taking of refuge. |
taṃsamaṅgīsatto saraṇaṃ gacchati, vuttappakārena cittuppādena “etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇan”ti evaṃ upetīti attho. |
The being endowed with it goes for refuge; with the kind of arising of thought described, he approaches thus, “These three gems are my refuge, these are my resort,” is the meaning. |
evaṃ tāva saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchati idaṃ tayaṃ veditabbaṃ. |
Thus, for now, the refuge, the taking of refuge, and he who goes for refuge, these three should be understood. |
♦ saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañcāti. |
♦ In the kinds of taking refuge, however, taking refuge is twofold: supramundane and worldly. |
tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. |
Therein, the supramundane taking of refuge for those who have seen the truths, at the moment of the path, by cutting off the defilements of taking refuge, and having Nibbāna as its object, is accomplished in the entire Triple Gem in terms of function. |
lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. |
The worldly taking of refuge for ordinary people, by suppressing the defilements of taking refuge, and having the virtues of the Buddha, etc., as its object, is accomplished. |
taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho, saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyāvatthūsu diṭṭhijukammanti vuccati. |
In terms of meaning, it is the attainment of faith in the objects of the Buddha, etc., and the right view based on faith is called the righting of view in the ten bases of meritorious action. |
♦ tayidaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. |
♦ This takes place in four ways: by self-dedication, by being devoted to that, by accepting the state of a disciple, and by prostration. |
tattha attasanniyyātanaṃ nāma “ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā”ti evaṃ buddhādīnaṃ attapariccajanaṃ. |
Therein, self-dedication is the giving up of oneself to the Buddha, etc., saying, “From today onwards, I dedicate myself to the Buddha, to the Dhamma, to the Sangha.” |
tapparāyaṇatā nāma “ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārethā”ti evaṃ tapparāyaṇabhāvo. |
Being devoted to that is the state of being devoted to them, saying, “From today onwards, I am one for whom the Buddha is the ultimate resort, the Dhamma is the ultimate resort, the Sangha is the ultimate resort; remember me thus.” |
sissabhāvūpagamanaṃ nāma “ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassa iti maṃ dhārethā”ti evaṃ sissabhāvūpagamo. |
Accepting the state of a disciple is accepting the state of a disciple, saying, “From today onwards, I am a disciple of the Buddha, of the Dhamma, of the Sangha; remember me thus.” |
paṇipāto nāma “ajja ādiṃ katvā ahaṃ abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomi iti maṃ dhārethā”ti evaṃ buddhādīsu paramanipaccakāro. |
Prostration is the supreme gesture of respect towards the Buddha, etc., saying, “From today onwards, I perform acts of veneration, rising up, joining the hands in reverence, and respectful service only to the three objects, the Buddha, etc.; remember me thus.” |
imesañhi catunnampi ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ. |
For by doing any one of these four acts, the taking of refuge is accomplished. |
♦ apica “bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇan”ti evampi attasanniyyātanaṃ veditabbaṃ. |
♦ Moreover, “I give myself up to the Blessed One, I give myself up to the Dhamma, I give myself up to the Sangha. I give up my life. My self is given up, my life is given up. For as long as my life lasts, I go for refuge to the Buddha. The Buddha is my refuge, my shelter, my protection.” Thus too, self-dedication should be understood. |
“satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyan”ti evampi mahākassapassa saraṇagamane viya sissabhāvūpagamanaṃ daṭṭhabbaṃ. |
“Would that I might see the Teacher, that I might see the Blessed One. Would that I might see the Well-farer, that I might see the Blessed One. Would that I might see the Perfectly Enlightened One, that I might see the Blessed One.” Thus too, accepting the state of a disciple should be seen, as in the taking of refuge by Mahākassapa. |
♦ “so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ. |
♦ “So I will wander, from village to village, from town to town, |
♦ namassamāno sambuddhaṃ, dhammassa ca sudhammatan”ti. |
♦ paying homage to the Sambuddha, and to the true nature of the Dhamma.” |
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♦ evampi āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. |
♦ Thus too, being devoted to that should be understood, as in the taking of refuge by Āḷavaka and others. |
“atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti — ‘brahmāyu ahaṃ, bho gotama, brāhmaṇo; |
“Then the brahmin Brahmāyu, rising from his seat, arranging his upper robe over one shoulder, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth, and stroked them with his hands, and announced his name: ‘I am Brahmāyu, Master Gotama, a brahmin; |
brahmāyu ahaṃ, bho gotama, brāhmaṇo’”ti evampi paṇipāto veditabbo. |
I am Brahmāyu, Master Gotama, a brahmin.’” Thus too, prostration should be understood. |
♦ so panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. |
♦ This is of four kinds: through kinship, fear, discipleship, and worthiness of offerings. |
tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. |
Therein, taking refuge is accomplished by prostration to the worthy of offerings, not by the others. |
seṭṭhavaseneva hi saraṇaṃ gaṇhāti, seṭṭhavasena ca bhijjati. |
For one takes refuge only in what is best, and it is broken only in what is best. |
tasmā yo sākiyo vā koliyo vā “buddho amhākaṃ ñātako”ti vandati, aggahitameva hoti saraṇaṃ. |
Therefore, a Sakyan or a Koliyan who bows down, saying, “The Buddha is our kinsman,” has not taken refuge. |
yo vā “samaṇo gotamo rājapūjito mahānubhāvo avandiyamāno anatthampi kareyyā”ti bhayena vandati, aggahitameva hoti saraṇaṃ. |
Or one who bows down out of fear, thinking, “The ascetic Gotama is honored by the king, he is of great power; if not worshipped, he might do harm,” has not taken refuge. |
yo vā bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā — |
Or one who, remembering something he learned from the Blessed One in the time of the Bodhisatta, or in the time of the Buddha— |
♦ “ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye. |
♦ “With one part, one should enjoy one’s wealth; with two, one should engage in work. |
♦ catutthañca nidhāpeyya, āpadāsu bhavissatī”ti. |
♦ And a fourth part one should set aside; it will be for times of need.” |
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♦ evarūpaṃ anusāsaniṃ uggahetvā “ācariyo me”ti vandati, aggahitameva hoti saraṇaṃ. |
♦ having learned such a teaching, bows down, saying, “He is my teacher,” has not taken refuge. |
yo pana “ayaṃ loke aggadakkhiṇeyyo”ti vandati, teneva gahitaṃ hoti saraṇaṃ. |
But one who bows down, thinking, “This one is the most worthy of offerings in the world,” by him alone the refuge is taken. |
♦ evaṃ gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ “ñātako me ayan”ti vandato saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. |
♦ Thus, for a male or female lay-follower who has taken refuge in this way, the taking of refuge is not broken by bowing down to a relative who is an ascetic of another sect, thinking, “This is my relative,” let alone one who is not an ascetic. |
tathā rājānaṃ bhayavasena vandato. |
Similarly, for one who bows down to a king out of fear. |
so hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. |
For he, being honored by the country, might do harm if not worshipped. |
tathā yaṃ kiñci sippaṃ sikkhāpakaṃ titthiyaṃ “ācariyo me ayan”ti vandatopi na bhijjatīti evaṃ saraṇagamanappabhedo veditabbo. |
Similarly, for one who bows down to a sectarian who has taught him some craft, thinking, “This is my teacher,” it is not broken. Thus the kinds of taking refuge should be understood. |
♦ ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. |
♦ Here, for the supramundane taking of refuge, the four fruits of asceticism are the resultant fruit, and the destruction of all suffering is the beneficial fruit. |
vuttañhetaṃ — |
It has been said: |
♦ “yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato. |
♦ “He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, |
♦ cattāri ariyasaccāni, sammappaññāya passati. |
♦ sees with right wisdom the four noble truths. |
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♦ “dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ. |
♦ “Suffering, the origin of suffering, and the overcoming of suffering, |
♦ ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ. |
♦ and the noble eightfold path, leading to the calming of suffering. |
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♦ “etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ. |
♦ “This indeed is a safe refuge, this is the supreme refuge. |
♦ etaṃ saraṇamāgamma, sabbadukkhā pamuccatī”ti. |
♦ Having come to this refuge, one is freed from all suffering.” |
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♦ apica niccato anupagamanādivasenapetassa ānisaṃsaphalaṃ veditabbaṃ. |
♦ Moreover, its beneficial fruit should be understood by way of not resorting to things as permanent, etc. |
vuttañhetaṃ — |
It has been said: |
♦ “aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ, arahantaṃ jīvitā voropeyya, paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī”ti . |
♦ “It is impossible, bhikkhus, it is not possible, that a person endowed with right view would resort to any formation as permanent, would resort to it as pleasant, would resort to any state as self, would deprive his mother of life, his father, an arahant of life, would with a corrupt mind cause the blood of a Tathāgata to flow, would create a schism in the Sangha, would point to another teacher. This is not possible.” |
♦ lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. |
♦ For the worldly taking of refuge, however, both prosperity in existence and prosperity in wealth are its fruit. |
vuttañhetaṃ — |
It has been said: |
♦ “ye keci buddhaṃ saraṇaṃ gatāse, |
♦ “Whoever have gone for refuge to the Buddha, |
♦ na te gamissanti apāyabhūmiṃ. |
♦ they will not go to a state of loss. |
♦ pahāya mānusaṃ dehaṃ, |
♦ Having abandoned the human body, |
♦ devakāyaṃ paripūressantī”ti. |
♦ they will fill the host of devas.” |
. |
. |
♦ aparampi vuttaṃ — |
♦ And another thing is said: |
♦ “atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami ... pe ... ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca — ‘sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. |
♦ “Then Sakka, the lord of the devas, with eighty thousand devas, approached the venerable Mahāmoggallāna... so on... Standing to one side, the venerable Mahāmoggallāna said this to Sakka, the lord of the devas: ‘It is good, lord of the devas, to go for refuge to the Buddha. |
buddhasaraṇagamanahetu kho devānaminda evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. |
On account of going for refuge to the Buddha, lord of the devas, some beings here, at the breaking up of the body, after death, are reborn in a happy destination, in the heavenly world. |
te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’”ti . |
They surpass the other devas in ten respects: in divine lifespan, in divine beauty, happiness, fame, and sovereignty, in divine forms, sounds, smells, tastes, and touches.’” |
♦ eseva nayo dhamme saṅghe ca. |
♦ The same method applies to the Dhamma and the Sangha. |
apica velāmasuttādivasenāpi saraṇagamanassa phalaviseso veditabbo. |
Moreover, the special fruit of taking refuge should also be understood by way of the Velāma Sutta, etc. |
evaṃ saraṇagamanaphalaṃ veditabbaṃ. |
Thus the fruit of taking refuge should be understood. |
♦ tattha lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti na mahāvipphāraṃ. |
♦ Therein, the worldly taking of refuge is defiled by ignorance, doubt, wrong knowledge, etc., in the three objects; it is not of great brilliance, not of great pervasiveness. |
lokuttarassa natthi saṃkileso. |
The supramundane has no defilement. |
lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. |
And for the worldly taking of refuge, there are two kinds of breaking: blameworthy and blameless. |
tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. |
Therein, the blameworthy occurs through self-dedication, etc., to other teachers, and it has an undesirable fruit. |
anavajjo kālakiriyāya, so avipākattā aphalo. |
The blameless occurs through death, and because it has no result, it is fruitless. |
lokuttarassa pana nevatthi bhedo. |
For the supramundane, however, there is no breaking. |
bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo. |
For even in another existence, a noble disciple does not point to another teacher. Thus the defilement and breaking of taking refuge should be understood. |
♦ upāsakaṃ maṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo “upāsako ayan”ti evaṃ dhāretu, jānātūti attho. |
♦ ‘May Master Gotama remember me as a lay-follower’ means may Master Gotama remember me, know me, as “this is a lay-follower.” |
upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ. |
For skill in the ways of a lay-follower, this miscellany should be understood: who is a lay-follower, why is he called a lay-follower, what is his virtue, what is his livelihood, what is his failure, what is his success? |
♦ tattha ko upāsakoti yo koci saraṇagato gahaṭṭho. |
♦ Therein, who is a lay-follower? Any householder who has gone for refuge. |
vuttañhetaṃ — |
It has been said: |
♦ “yato kho, mahānāma, upāsako buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato hoti. |
♦ “When, Mahānāma, a lay-follower has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha. |
ettāvatā kho, mahānāma, upāsako hotī”ti . |
To this extent, Mahānāma, he is a lay-follower.” |
♦ kasmā upāsakoti. |
♦ Why is he called a lay-follower? |
ratanattayassa upāsanato. |
Because of his devotion to the Triple Gem. |
so hi buddhaṃ upāsatīti upāsako. |
For he is devoted to the Buddha, thus he is a lay-follower. |
dhammaṃ, saṅghaṃ upāsatīti upāsakoti. |
He is devoted to the Dhamma, to the Sangha, thus he is a lay-follower. |
♦ kimassa sīlanti. |
♦ What is his virtue? |
pañca veramaṇiyo. |
The five abstinences. |
yathāha — |
As he said: |
♦ “yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjappamādaṭṭhānā paṭivirato hoti. |
♦ “When, Mahānāma, a lay-follower has abstained from killing, from stealing, from sexual misconduct, from lying, from spirits, wine, and intoxicants which are a cause of heedlessness. |
ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti . |
To this extent, Mahānāma, a lay-follower is virtuous.” |
♦ ko ājīvoti. |
♦ What is his livelihood? |
pañca micchāvaṇijjā pahāya dhammena samena jīvikakappanaṃ. |
Having abandoned the five wrong trades, making a living righteously and justly. |
vuttañhetaṃ — |
It has been said: |
♦ “pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. |
♦ “These five trades, bhikkhus, should not be engaged in by a lay-follower. |
katamā pañca. |
What five? |
satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. |
Trade in weapons, trade in beings, trade in meat, trade in intoxicants, and trade in poison. |
imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti . |
These five trades, bhikkhus, should not be engaged in by a lay-follower.” |
♦ kā vipattīti. |
♦ What is his failure? |
yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. |
Whatever is the failure of that very virtue and livelihood, this is his failure. |
apica yāya esa caṇḍālo ceva hoti malañca patikuṭṭho ca, sāpi tassa vipattīti veditabbā. |
Moreover, that by which he becomes an outcast, a stain, and despised, that too should be known as his failure. |
te ca atthato assaddhiyādayo pañca dhammā honti. |
In terms of meaning, these are the five states of faithlessness, etc. |
yathāha — |
As he said: |
♦ “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. |
♦ “Endowed with five things, bhikkhus, a lay-follower is an outcast lay-follower, a stain on lay-followers, and a despised lay-follower. |
katamehi pañcahi? |
With what five? |
assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī”ti . |
He is faithless, immoral, superstitious, believes in omens and not in kamma, seeks for those worthy of offerings outside of here, and performs his initial service there.” |
♦ kā sampattīti. |
♦ What is his success? |
yā cassa sīlasampadā ca ājīvasampadā ca, sā sampatti. |
Whatever is his accomplishment in virtue and accomplishment in livelihood, that is his success. |
ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. |
And the five states of faith, etc., which make him a gem. |
yathāha — |
As he said: |
♦ “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. |
♦ “Endowed with five things, bhikkhus, a lay-follower is a jewel among lay-followers, a lotus among lay-followers, and a white lotus among lay-followers. |
katamehi pañcahi? |
With what five? |
saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karotī”ti . |
He is faithful, virtuous, not superstitious, believes in kamma and not in omens, does not seek for those worthy of offerings outside of here, and performs his initial service here.” |
♦ ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. |
♦ ‘From this day forth’ — here, this word ‘agga’ is seen in the senses of beginning, tip, portion, and best. |
“ajjatagge samma, dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnan”tiādīsu hi ādimhi dissati. |
In “from this day forth, good doorkeeper, I close the door to the Nigaṇṭhas, male and female,” etc., it is seen in the sense of beginning. |
“teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya . |
In “with that very fingertip he would touch that fingertip. |
ucchaggaṃ veḷaggan”tiādīsu koṭiyaṃ. |
The tip of a sugarcane, the tip of a bamboo,” etc., in the sense of tip. |
“ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā , anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetun”tiādīsu koṭṭhāse. |
In “the best sour thing, or the best sweet thing, or the best bitter thing, I allow you, bhikkhus, to divide by the best of the monastery or the best of the cell,” etc., in the sense of portion. |
“yāvatā, bhikkhave, sattā apadā vā ... pe ... tathāgato tesaṃ aggamakkhāyatī”tiādīsu seṭṭhe. |
In “as far as there are beings, bhikkhus, whether footless or... so on... the Tathāgata is declared the chief of them,” etc., in the sense of best. |
idha panāyaṃ ādimhi daṭṭhabbo. |
Here, however, it should be seen in the sense of beginning. |
tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. |
Therefore, ‘from this day forth’ means having made today the beginning; this is how the meaning should be understood here. |
ajjatanti ajjabhāvaṃ. |
‘Today’ means the state of being today. |
ajjadaggeti vā pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti attho. |
Or the reading is ‘ajjadagge’, the letter ‘da’ is for euphony; the meaning is having made today the beginning. |
♦ pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ, anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhavaṃ gotamo dhāretu jānātu. |
♦ ‘Endowed with life’ means endowed with life-breaths; as long as my life continues, so long endowed, with no other teacher, having gone for refuge with the three refuges, may Master Gotama remember me, know me, as a lay-follower who performs what is proper. |
ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyya, neva buddhaṃ “na buddho”ti vā dhammaṃ “na dhammo”ti vā saṅghaṃ “na saṅgho”ti vā vadeyyanti evaṃ attasanniyyātanena saraṇaṃ gantvā catūhi ca paccayehi pavāretvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā tikkhattuṃ padakkhiṇaṃ katvā pakkāmīti. |
For even if one were to cut off my head with a sharp sword, I would never say that the Buddha is ‘not the Buddha,’ or the Dhamma is ‘not the Dhamma,’ or the Sangha is ‘not the Sangha.’ Thus, having gone for refuge by self-dedication and having invited him with the four requisites, he rose from his seat, paid homage to the Blessed One, circumambulated him three times, and departed. |
♦ 17. sattame jāṇussoṇīti jāṇussoṇiṭhānantaraṃ kira nāmekaṃ ṭhānantaraṃ, taṃ yena kulena laddhaṃ, taṃ jāṇussoṇikulanti vuccati. |
♦ 17. In the seventh, Jāṇussoṇi — it is said that there is a certain rank named Jāṇussoṇiṭhāna; the family that obtained it is called the Jāṇussoṇi family. |
ayaṃ tasmiṃ kule jātattā rañño santike ca laddhajāṇussoṇisakkārattā jāṇussoṇīti vuccati. |
This one, because he was born in that family and had received the honor of Jāṇussoṇi from the king, is called Jāṇussoṇi. |
tenupasaṅkamīti “samaṇo kira gotamo paṇḍito byatto bahussuto”ti sutvā “sace so liṅgavibhattikārakādibhedaṃ jānissati, amhehi ñātameva jānissati, aññātaṃ kiṃ jānissati. |
‘Approached him’ means having heard, “The ascetic Gotama is said to be wise, learned, and of great learning,” and thinking, “If he knows the distinctions of gender, case, etc., he will know what is already known by us; what will he know that is unknown? |
ñātameva kathessati, aññātaṃ kiṃ kathessatī”ti cintetvā mānaddhajaṃ paggayha siṅgaṃ ukkhipitvā mahāparivārehi parivuto yena bhagavā tenupasaṅkami. |
He will speak of what is already known; what will he speak of that is unknown?”, with his banner of pride raised and his horn lifted, surrounded by a great retinue, he approached the Blessed One. |
katattā ca, brāhmaṇa, akatattā cāti satthā tassa vacanaṃ sutvā “ayaṃ brāhmaṇo idha āgacchanto na jānitukāmo atthagavesī hutvā āgato, mānaṃ pana paggayha siṅgaṃ ukkhipitvā āgato. |
‘Both because of what has been done, brahmin, and because of what has not been done’ — the Teacher, hearing his words, thought, “This brahmin, in coming here, has not come desiring to know, seeking the meaning, but has come with his pride raised and his horn lifted. |
kiṃ nu khvassa yathā pañhassa atthaṃ jānāti, evaṃ kathite vaḍḍhi bhavissati, udāhu yathā na jānātī”ti cintetvā “yathā na jānāti, evaṃ kathite vaḍḍhi bhavissatī”ti ñatvā “katattā ca, brāhmaṇa, akatattā cā”ti āha. |
Will there be progress for him if I speak in a way that he understands the meaning of the question, or if I speak in a way that he does not understand?” Having considered, and knowing, “There will be progress if I speak in a way that he does not understand,” he said, “Both because of what has been done, brahmin, and because of what has not been done.” |
♦ brāhmaṇo taṃ sutvā “samaṇo gotamo katattāpi akatattāpi niraye nibbattiṃ vadati, idaṃ ubhayakāraṇenāpi ekaṭṭhāne nibbattiyā kathitattā dujjānaṃ mahandhakāraṃ, natthi mayhaṃ ettha patiṭṭhā. |
♦ The brahmin, hearing that, thought, “The ascetic Gotama speaks of rebirth in hell both because of what has been done and because of what has not been done. This, being spoken of as rebirth in one place for both reasons, is hard to understand, a great darkness; I have no footing here. |
sace panāhaṃ ettakeneva tuṇhī bhaveyyaṃ, brāhmaṇānaṃ majjhe kathanakālepi maṃ evaṃ vadeyyuṃ — ‘tvaṃ samaṇassa gotamassa santikaṃ mānaṃ paggayha siṅgaṃ ukkhipitvā gatosi, ekavacaneneva tuṇhī hutvā kiñci vattuṃ nāsakkhi, imasmiṃ ṭhāne kasmā kathesī’ti. |
But if I were to become silent with just this, then even when speaking in the midst of brahmins, they would say of me, ‘You went to the ascetic Gotama with your pride raised and your horn lifted, but you became silent with just one word and were unable to say anything. Why do you speak in this place?’ |
tasmā parājitopi aparājitasadiso hutvā puna saggagamanapañhaṃ pucchissāmī”ti cintetvā ko nu kho, bho gotamāti imaṃ dutiyapañhaṃ ārabhi. |
Therefore, even though defeated, acting as if undefeated, I will ask another question about going to heaven.” Thinking thus, he began this second question, “What, Master Gotama?” |
♦ evampi tassa ahosi — “uparipañhena heṭṭhāpañhaṃ jānissāmi, heṭṭhāpañhena uparipañhan”ti. |
♦ It also occurred to him thus: “By the higher question I will understand the lower question, and by the lower question the higher question.” |
tasmāpi imaṃ pañhaṃ pucchi. |
Therefore, he asked this question. |
satthā purimanayeneva cintetvā yathā na jānāti, evameva kathento punapi “katattā ca, brāhmaṇa, akatattā cā”ti āha. |
The Teacher, thinking in the same way as before, and speaking in a way that he would not understand, again said, “Both because of what has been done, brahmin, and because of what has not been done.” |
brāhmaṇo tasmimpi patiṭṭhātuṃ asakkonto “alaṃ, bho, na īdisassa purisassa santikaṃ āgatena ajānitvā gantuṃ vaṭṭati, sakavādaṃ pahāya samaṇaṃ gotamaṃ anuvattitvā mayhaṃ atthaṃ gavesissāmi, paralokamaggaṃ sodhessāmī”ti sanniṭṭhānaṃ katvā satthāraṃ āyācanto na kho ahantiādimāha. |
The brahmin, unable to find a footing in that either, thought, “Enough of this! It is not proper to come to such a person and go away without understanding. I will abandon my own view, follow the ascetic Gotama, seek my own welfare, and purify the path to the next world.” Having made this resolution, and beseeching the Teacher, he said, “I do not understand,” etc. |
athassa nihatamānataṃ ñatvā satthā upari desanaṃ vaḍḍhento tena hi, brāhmaṇātiādimāha. |
Then the Teacher, knowing that his pride was humbled, and extending the teaching further, said, “In that case, brahmin,” etc. |
tattha tena hīti kāraṇaniddeso. |
Therein, ‘in that case’ is a statement of reason. |
yasmā saṃkhittena bhāsitassa atthaṃ ajānanto vitthāradesanaṃ yācasi, tasmāti attho. |
Because you, not understanding the meaning of what was said in brief, ask for a detailed teaching, therefore is the meaning. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 18. aṭṭhame āyasmāti piyavacanametaṃ. |
♦ 18. In the eighth, 'Venerable' is a term of endearment. |
ānandoti tassa therassa nāmaṃ. |
'Ānanda' is the name of that elder. |
ekaṃsenāti ekantena. |
'Without a doubt' means certainly. |
anuviccāti anupavisitvā. |
'Having known' means having entered into. |
viññūti paṇḍitā. |
'The wise' means the wise ones. |
garahantīti nindanti, avaṇṇaṃ bhāsanti. |
'They censure' means they blame, they speak dispraise. |
sesamettha navame ca sabbaṃ uttānatthameva. |
The rest here and in the ninth all has a clear meaning. |
♦ 20. dasame dunnikkhittañca padabyañjananti uppaṭipāṭiyā gahitapāḷipadameva hi atthassa byañjanattā byañjananti vuccati. |
♦ 20. In the tenth, 'a badly placed phrase and expression' — for the Pāḷi text itself, taken in the wrong order, is called an expression because it expresses the meaning. |
ubhayametaṃ pāḷiyāva nāmaṃ. |
Both of these are names for the Pāḷi text. |
attho ca dunnītoti parivattetvā uppaṭipāṭiyā gahitā aṭṭhakathā. |
'And the meaning is wrongly inferred' means the commentary, taken in a reversed and wrong order. |
dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hotīti parivattetvā uppaṭipāṭiyā gahitāya pāḷiyā aṭṭhakathā nāma dunnayā dunnīhārā dukkathā nāma hoti. |
'Of a badly placed phrase and expression, bhikkhus, the meaning is also wrongly inferred' means the commentary on a Pāḷi text that has been taken in a reversed and wrong order is called a wrong inference, a wrong deduction, a bad explanation. |
ekādasame vuttapaṭipakkhanayena attho veditabboti. |
In the eleventh, the meaning should be understood in the opposite way to what has been said. |
♦ adhikaraṇavaggo dutiyo. |
♦ The second chapter, on Disputes. |
♦ 3. bālavaggavaṇṇanā AN 2: |
♦ 3. Commentary on the Bāla Vagga AN 2: |
123 | Voice |
123 | Voice |
♦ 22. tatiyassa paṭhame accayaṃ accayato na passatīti “aparajjhitvā aparaddhaṃ mayā”ti attano aparādhaṃ na passati, aparaddhaṃ mayāti vatvā daṇḍakammaṃ āharitvā na khamāpetīti attho. |
♦ 22. In the first of the third, ‘he does not see a transgression as a transgression’ means “having offended, it was an offense by me,” he does not see his own offense; the meaning is that having said, “It was an offense by me,” he does not bring the penalty and ask for forgiveness. |
accayaṃ desentassāti evaṃ vatvā daṇḍakammaṃ āharitvā khamāpentassa. |
‘Of one who confesses a transgression’ means of one who, having said thus, brings the penalty and asks for forgiveness. |
yathādhammaṃ nappaṭiggaṇhātīti “puna evaṃ na karissāmi, khamatha me”ti vuccamāno accayaṃ imaṃ yathādhammaṃ yathāsabhāvaṃ na paṭiggaṇhāti. |
‘He does not accept it according to the Dhamma’ means when told, “I will not do so again, forgive me,” he does not accept this transgression according to the Dhamma, according to its true nature. |
“ito paṭṭhāya puna evarūpaṃ mā akāsi, khamāmi tuyhan”ti na vadati. |
He does not say, “From now on, do not do such a thing again; I forgive you.” |
sukkapakkho vuttapaṭipakkhanayeneva veditabbo. |
The bright side should be understood in the opposite way to what has been said. |
♦ 23. dutiye abbhācikkhantīti abhibhavitvā ācikkhanti, abhūtena vadanti. |
♦ 23. In the second, ‘they accuse’ means they overwhelm and speak, they speak what is untrue. |
dosantaroti antare patitadoso. |
‘An internal fault’ means a fault that has fallen within. |
evarūpo hi “natthi samaṇassa gotamassa uttarimanussadhammo”tiādīni vadanto sunakkhatto viya tathāgataṃ abbhācikkhati. |
For such a one, saying, “The ascetic Gotama has no superhuman state,” etc., like Sunakkhatta, accuses the Tathāgata. |
saddho vā duggahitenāti yo hi ñāṇavirahitāya saddhāya atisaddho hoti muddhappasanno, sopi “buddho nāma sabbalokuttaro, sabbe tassa kesādayo bāttiṃsa koṭṭhāsā lokuttarāyevā”tiādinā nayena duggahitaṃ gaṇhitvā tathāgataṃ abbhācikkhati. |
‘Or one who is faithful but with a wrong grasp’ means one who is excessively faithful with a faith devoid of knowledge, foolishly devoted; he too, taking up a wrong grasp in the manner, “The Buddha is superior to all worlds, all his thirty-two parts, such as his hair, are supramundane,” accuses the Tathāgata. |
tatiyaṃ uttānatthamevāti. |
The third has a clear meaning. |
♦ 25. catutthe neyyatthaṃ suttantanti yassa attho netabbo, taṃ netabbatthaṃ suttantaṃ. |
♦ 25. In the fourth, ‘a sutta whose meaning needs to be inferred’ means a sutta whose meaning needs to be inferred. |
nītattho suttantoti dīpetīti kathitattho ayaṃ suttantoti vadati. |
‘He explains a sutta whose meaning has been inferred as one whose meaning is explicit’ means he says, “This sutta has its meaning stated.” |
tattha “ekapuggalo, bhikkhave, dveme, bhikkhave, puggalā, tayome, bhikkhave, puggalā, cattārome, bhikkhave, puggalā”ti evarūpo suttanto neyyattho nāma. |
Therein, a sutta of the form, “One person, bhikkhus; these two, bhikkhus, are persons; these three, bhikkhus, are persons; these four, bhikkhus, are persons,” is called one whose meaning needs to be inferred. |
ettha hi kiñcāpi sammāsambuddhena “ekapuggalo, bhikkhave”tiādi vuttaṃ, paramatthato pana puggalo nāma natthīti evamassa attho netabbova hoti. |
For here, although the Perfectly Enlightened One has said, “One person, bhikkhus,” etc., in the ultimate sense, there is no person; thus its meaning must be inferred. |
ayaṃ pana attano bālatāya nītattho ayaṃ suttantoti dīpeti. |
But this one, due to his foolishness, explains it as a sutta whose meaning is explicit. |
paramatthato hi puggale asati na tathāgato “ekapuggalo, bhikkhave”tiādīni vadeyya. |
For if, in the ultimate sense, there were no person, the Tathāgata would not have said, “One person, bhikkhus,” etc. |
yasmā pana tena vuttaṃ, tasmā paramatthato atthi puggaloti gaṇhanto taṃ neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti. |
But because he has said it, he, taking it that in the ultimate sense there is a person, explains that sutta whose meaning needs to be inferred as a sutta whose meaning is explicit. |
nītatthanti aniccaṃ dukkhaṃ anattāti evaṃ kathitatthaṃ. |
‘Whose meaning is explicit’ means whose meaning has been stated as impermanent, suffering, non-self. |
ettha hi aniccameva dukkhameva anattāyevāti attho. |
For here, the meaning is that it is just impermanent, just suffering, just non-self. |
ayaṃ pana attano bālatāya “neyyattho ayaṃ suttanto, atthamassa āharissāmī”ti “niccaṃ nāma atthi, sukhaṃ nāma atthi, attā nāma atthī”ti gaṇhanto nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti nāma. |
But this one, due to his foolishness, thinking, “This is a sutta whose meaning needs to be inferred, I will bring out its meaning,” and taking it that “there is something permanent, there is something pleasant, there is a self,” explains a sutta whose meaning is explicit as one whose meaning needs to be inferred. |
pañcamaṃ uttānatthamevāti. |
The fifth has a clear meaning. |
♦ 27. chaṭṭhe paṭicchannakammantassāti pāpakammassa. |
♦ 27. In the sixth, ‘of concealed action’ means of evil action. |
pāpaṃ hi paṭicchādetvā karonti. |
For they do evil by concealing it. |
no cepi paṭicchādetvā karonti, pāpakammaṃ paṭicchannamevāti vuccati. |
And even if they do not do it by concealing it, evil action is called concealed. |
nirayoti sahokāsakā khandhā. |
‘Hell’ means the aggregates together with their location. |
tiracchānayoniyaṃ khandhāva labbhanti. |
In the animal womb, only the aggregates are found. |
sattamaṭṭhamāni uttānatthāneva. |
The seventh and eighth have clear meanings. |
♦ 30. navame paṭiggāhāti paṭiggāhakā, dussīlaṃ puggalaṃ dve ṭhānāni paṭiggaṇhantīti attho. |
♦ 30. In the ninth, ‘they accept’ means the receivers; the meaning is that two places accept an immoral person. |
♦ 31. dasame atthavaseti kāraṇāni. |
♦ 31. In the tenth, ‘reasons’ means causes. |
araññavanapatthānīti araññāni ca vanapatthāni ca. |
‘Forests and wilderness tracts’ means forests and wilderness tracts. |
tattha kiñcāpi abhidhamme nippariyāyena “nikkhamitvā bahi indakhīlā, sabbametaṃ araññan”ti vuttaṃ, tathāpi yaṃ taṃ “pañcadhanusatikaṃ pacchiman”ti āraññakaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ. |
Therein, although in the Abhidhamma it is said without qualification, “having gone out beyond the city pillar, all that is forest,” nevertheless, that which is said to be the lodging that fulfills the ascetic practice of the forest-dweller, “at a minimum of five hundred bow-lengths,” that alone should be understood as intended here. |
vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. |
‘Wilderness tract’ means a place beyond the village boundary, not frequented by humans, where there is no ploughing or sowing. |
pantānīti pariyantāni atidūrāni, diṭṭhadhammasukhavihāranti lokiyalokuttaraṃ phāsuvihāraṃ. |
‘Remote’ means at the periphery, very far. |
pacchimañca janataṃ anukampamānoti pacchime mama sāvake anukampanto. |
‘A pleasant abiding in this very life’ means a worldly and supramundane comfortable abiding. |
| ‘And having compassion for future generations’ means having compassion for my disciples in the future. | |
♦ 32. ekādasame vijjābhāgiyāti vijjākoṭṭhāsikā. |
♦ 32. In the eleventh, ‘pertaining to knowledge’ means pertaining to the domain of knowledge. |
samathoti cittekaggatā. |
‘Calm’ means one-pointedness of mind. |
vipassanāti saṅkhārapariggāhakañāṇaṃ. |
‘Insight’ means the knowledge that comprehends the formations. |
kamatthamanubhotīti katamaṃ atthaṃ ārādheti sampādeti paripūreti. |
‘What purpose does it serve?’ means what purpose does it accomplish, fulfill, complete. |
cittaṃ bhāvīyatīti maggacittaṃ bhāvīyati brūhīyati vaḍḍhīyati. |
‘The mind is developed’ means the path-mind is developed, made to grow, increased. |
yo rāgo, so pahīyatīti yo rajjanakavasena rāgo, so pahīyati. |
‘Whatever lust there is, that is abandoned’ means whatever lust there is by way of attachment, that is abandoned. |
rāgo hi maggacittassa paccanīko, maggacittaṃ rāgassa ca. |
For lust is opposed to the path-mind, and the path-mind to lust. |
rāgakkhaṇe maggacittaṃ natthi, maggacittakkhaṇe rāgo natthi. |
At the moment of lust, there is no path-mind; at the moment of the path-mind, there is no lust. |
yadā pana rāgo uppajjati, tadā maggacittassa uppattiṃ nivāreti, padaṃ pacchindati. |
But when lust arises, it prevents the arising of the path-mind, it cuts off the path. |
yadā pana maggacittaṃ uppajjati, tadā rāgaṃ samūlakaṃ ubbaṭṭetvā samugghātentameva uppajjati. |
But when the path-mind arises, it arises only by uprooting lust completely and eradicating it. |
tena vuttaṃ — “rāgo pahīyatī”ti. |
Therefore it is said, “lust is abandoned.” |
♦ vipassanā, bhikkhave, bhāvitāti vipassanāñāṇaṃ brūhitaṃ vaḍḍhitaṃ. |
♦ ‘Insight, bhikkhus, being developed’ means the knowledge of insight is made to grow, increased. |
paññā bhāvīyatīti maggapaññā bhāvīyati brūhīyati vaḍḍhīyati. |
‘Wisdom is developed’ means the path-wisdom is developed, made to grow, increased. |
yā avijjā, sā pahīyatīti aṭṭhasu ṭhānesu vaṭṭamūlikā mahāavijjā pahīyati. |
‘Whatever ignorance there is, that is abandoned’ means the great ignorance which is the root of the round of existence in eight places is abandoned. |
avijjā hi maggapaññāya paccanīkā, maggapaññā avijjāya. |
For ignorance is opposed to the path-wisdom, and the path-wisdom to ignorance. |
avijjākkhaṇe maggapaññā natthi, maggapaññākkhaṇe avijjā natthi. |
At the moment of ignorance, there is no path-wisdom; at the moment of the path-wisdom, there is no ignorance. |
yadā pana avijjā uppajjati, tadā maggapaññāya uppattiṃ nivāreti, padaṃ pacchindati. |
But when ignorance arises, it prevents the arising of the path-wisdom, it cuts off the path. |
yadā maggapaññā uppajjati, tadā avijjaṃ samūlikaṃ ubbaṭṭetvā samugghātayamānāva uppajjati. |
But when the path-wisdom arises, it arises only by uprooting ignorance completely and eradicating it. |
tena vuttaṃ — “avijjā pahīyatī”ti. |
Therefore it is said, “ignorance is abandoned.” |
iti maggacittaṃ maggapaññāti dvepi sahajātadhammāva kathitā. |
Thus, both the path-mind and the path-wisdom are described as co-arisen states. |
♦ rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccatīti rāgena upakkiliṭṭhattā maggacittaṃ na vimuccatīti dasseti. |
♦ ‘A mind defiled by lust, bhikkhus, is not liberated’ shows that because it is defiled by lust, the path-mind is not liberated. |
avijjupakkiliṭṭhā vā paññā na bhāvīyatīti avijjāya upakkiliṭṭhattā maggapaññā na bhāvīyatīti dasseti. |
‘Or wisdom defiled by ignorance is not developed’ shows that because it is defiled by ignorance, the path-wisdom is not developed. |
iti kho, bhikkhaveti evaṃ kho, bhikkhave. |
‘Thus, bhikkhus,’ means thus, bhikkhus. |
rāgavirāgā cetovimuttīti rāgassa khayavirāgena cetovimutti nāma hoti. |
‘From dispassion for lust comes liberation of mind’ means by the fading away and cessation of lust, there is liberation of mind. |
phalasamādhissetaṃ nāmaṃ. |
This is a name for the concentration of the fruit. |
avijjāvirāgā paññāvimuttīti avijjāya khayavirāgena paññāvimutti nāma hoti. |
‘From dispassion for ignorance comes liberation by wisdom’ means by the fading away and cessation of ignorance, there is liberation by wisdom. |
imasmiṃ sutte nānākkhaṇikā samādhivipassanā kathitāti. |
In this sutta, concentration and insight at different moments are described. |
♦ bālavaggo tatiyo. |
♦ The third chapter, on the Fool. |
♦ 4. samacittavaggavaṇṇanā |
♦ 4. Commentary on the Samacitta Vagga |
♦ 33. catutthassa paṭhame asappurisabhūmīti asappurisānaṃ patiṭṭhānaṭṭhānaṃ. |
♦ 33. In the first of the fourth, ‘the domain of an untrue person’ means the standing-ground of untrue persons. |
sappurisabhūmiyampi eseva nayo. |
In ‘the domain of a true person,’ the same method applies. |
akataññūti kataṃ na jānāti. |
‘Ungrateful’ means he does not know what has been done. |
akatavedīti kataṃ pākaṭaṃ katvā na jānāti. |
‘Unappreciative’ means he does not acknowledge what has been done. |
upaññātanti vaṇṇitaṃ thomitaṃ pasatthaṃ. |
p'Praised' means extolled, commended, lauded. |
yadidanti yā ayaṃ. |
‘That is’ means that which is. |
akataññutā akataveditāti parena katassa upakārassa ajānanañceva pākaṭaṃ katvā ajānanañca. |
‘Ingratitude and unappreciation’ means both not knowing a favor done by another and not acknowledging it. |
kevalāti sakalā. |
‘Entirely’ means completely. |
sukkapakkhepi vuttanayeneva attho veditabbo. |
The bright side should be understood in the way described. |
♦ 34. dutiye mātu ca pitu cāti janakamātu ca janakapitu ca. |
♦ 34. In the second, ‘of mother and father’ means of the birth mother and birth father. |
ekena, bhikkhave, aṃsena mātaraṃ parihareyyāti ekasmiṃ aṃsakūṭe ṭhapetvā mātaraṃ paṭijaggeyya. |
‘One should carry one’s mother on one shoulder, bhikkhus,’ means one should look after one’s mother, having placed her on one shoulder. |
ekena aṃsena pitaraṃ parihareyyāti ekasmiṃ aṃsakūṭe ṭhapetvā pitaraṃ paṭijaggeyya. |
‘One should carry one’s father on one shoulder’ means one should look after one’s father, having placed him on one shoulder. |
vassasatāyuko vassasatajīvīti vassasatāyukakāle jāto sakalaṃ vassasataṃ jīvanto. |
‘Living for a hundred years, with a lifespan of a hundred years’ means being born at a time when the lifespan is a hundred years and living for the entire hundred years. |
idaṃ vuttaṃ hoti — sace putto nāma “mātāpitūnaṃ paṭikarissāmī”ti uṭṭhāya samuṭṭhāya dakkhiṇe aṃsakūṭe mātaraṃ, vāme pitaraṃ ṭhapetvā vassasatāyuko sakalampi vassasataṃ jīvamāno parihareyya. |
This is what is meant: if a son, thinking, “I will repay my parents,” should rise and exert himself, and placing his mother on his right shoulder and his father on his left, and having a lifespan of a hundred years, should carry them for the entire hundred years while living. |
so ca nesaṃ ucchādanaparimaddananhāpanasambāhanenāti so ca putto nesaṃ mātāpitūnaṃ aṃsakūṭesu ṭhitānaṃyeva duggandhapaṭivinodanatthaṃ sugandhakaraṇena ucchādanena, parissamavinodanatthaṃ hatthaparimaddanena, sītuṇhakāle ca uṇhodakasītodakanhāpanena, hatthapādādīnaṃ ākaḍḍhanaparikaḍḍhanasaṅkhātena sambāhanena upaṭṭhānaṃ kareyya. |
And if that son should attend to his parents, even while they are on his shoulders, with anointing, massaging, bathing, and rubbing, to remove their bad smell, to relieve their fatigue with massaging of the hands, to bathe them with hot and cold water in hot and cold seasons, and with the kind of rubbing known as pulling and stretching the hands and feet, etc. |
te ca tatthevāti te ca mātāpitaro tattheva tassa aṃsakūṭesu nisinnāva muttakarīsaṃ cajeyyuṃ. |
And if those parents, while sitting on his shoulders, should void their urine and feces there. |
natveva , bhikkhaveti, bhikkhave, evampi natveva mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. |
‘Not even so, bhikkhus,’ means, bhikkhus, not even so would the deed of the parents be done or repaid. |
♦ issarādhipacce rajjeti cakkavattirajjaṃ sandhāyevamāha. |
♦ ‘In sovereign kingship’ — he says this with reference to the kingship of a wheel-turning monarch. |
āpādakāti vaḍḍhakā anupālakā. |
‘Producers’ means those who raise, those who look after. |
puttā hi mātāpitūhi vaḍḍhitā ceva anupālitā ca. |
For sons are raised and looked after by their parents. |
posakāti hatthapāde vaḍḍhetvā hadayalohitaṃ pāyetvā posakā. |
‘Nourishers’ means those who nourish by making the hands and feet grow and by giving them their heart’s blood to drink. |
puttā hi mātāpitūhi puṭṭhā bhatā annapānādīhi paṭijaggitā. |
For sons are nourished and fed by their parents, looked after with food and drink, etc. |
imassa lokassa dassetāroti sace hi mātāpitaro jātadivaseyeva puttaṃ pāde gahetvā araññe vā nadiyaṃ vā papāte vā khipeyyuṃ, imasmiṃ loke iṭṭhāniṭṭhārammaṇaṃ na passeyya. |
‘Showers of this world’ means for if the parents, on the day of their birth, had taken their son by the feet and thrown him into a forest, a river, or off a cliff, he would not have seen the pleasant and unpleasant objects in this world. |
evaṃ akatvā āpāditattā positattā esa imasmiṃ loke iṭṭhāniṭṭhārammaṇaṃ mātāpitaro nissāya passatīti tyāssa imassa lokassa dassetāro nāma honti. |
Because they did not do so, and because they produced and nourished him, he sees the pleasant and unpleasant objects in this world depending on his parents; thus they are called the showers of this world for him. |
samādapetīti gaṇhāpeti. |
‘Encourages’ means makes him take up. |
imasmiṃ sutte saddhāsīlacāgapaññā lokiyalokuttaramissakā kathitā. |
In this sutta, faith, virtue, generosity, and wisdom are described as a mixture of worldly and supramundane. |
dhammasenāpatisāriputtattherasadisova bhikkhu tesu patiṭṭhāpeti nāmāti veditabbo. |
It should be understood that a bhikkhu like the General of the Dhamma, Sāriputta, is one who establishes them in these. |
♦ 35. tatiye tenupasaṅkamīti so hi brāhmaṇo “samaṇo kira gotamo kathitaṃ vissajjeti, pucchāyassa virajjhanaṃ nāma natthi. |
♦ 35. In the third, ‘approached him’ — for that brahmin, thinking, “The ascetic Gotama, it is said, answers what is said; for him there is no such thing as being defeated in a question. |
ahamassa virajjhanapañhaṃ abhisaṅkharissāmī”ti paṇītabhojanaṃ bhuñjitvā gabbhadvāraṃ pidahitvā nisinno cintetuṃ ārabhi. |
I will formulate a question that will defeat him,” having eaten a fine meal, closed the door of his room, and sat down, began to think. |
athassa etadahosi — “imasmiṃ ṭhāne uccāsaddamahāsaddo vattati, cittaṃ na ekaggaṃ hoti, bhūmigharaṃ kāressāmī”ti bhūmigharaṃ kāretvā tattha pavisitvā — “evaṃ puṭṭho evaṃ kathessati, evaṃ puṭṭho evaṃ kathessatī”ti ekaṃ gaṇhitvā ekaṃ vissajjento sakaladivasaṃ kiñci passituṃ nāsakkhi. |
Then it occurred to him: “In this place there is a loud and great noise, the mind does not become one-pointed. I will have an underground chamber made.” He had an underground chamber made and, having entered it, thinking, “If asked thus, he will say thus; if asked thus, he will say thus,” and taking up one and dismissing another, he was unable to see anything for a whole day. |
tassa imināva nīhārena cattāro māsā vītivattā. |
In this way, four months passed for him. |
so catunnaṃ māsānaṃ accayena ubhatokoṭikaṃ pañhaṃ nāma addasa. |
After four months, he saw a question with two horns. |
evaṃ kirassa ahosi — “ahaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ‘kiṃvādī bhavan’ti pucchissāmi. |
It occurred to him thus: “I will approach the ascetic Gotama and ask, ‘What is your doctrine?’ |
sace ‘kiriyavādimhī’ti vakkhati, ‘sabbākusalānaṃ nāma tumhe kiriyaṃ vadethā’ti naṃ niggaṇhissāmi. |
If he says, ‘I am a proponent of action,’ I will refute him, saying, ‘You advocate the performance of all unwholesome actions.’ |
sace ‘akiriyavādimhī’ti vakkhati, ‘kusaladhammānaṃ nāma tumhe akiriyaṃ vadethā’ti naṃ niggaṇhissāmi. |
If he says, ‘I am a proponent of inaction,’ I will refute him, saying, ‘You advocate the non-performance of wholesome states.’ |
idañhi ubhatokoṭikaṃ pañhaṃ puṭṭho neva uggilituṃ sakkhissati na niggilituṃ. |
When asked this two-horned question, he will be able neither to swallow it nor to spit it out. |
evaṃ mama jayo bhavissati, samaṇassa gotamassa parājayo”ti uṭṭhāya apphoṭetvā bhūmigharā nikkhamma “evarūpaṃ pañhaṃ pucchantena na ekakena gantuṃ vaṭṭatī”ti nagare ghosanaṃ kāretvā sakalanāgarehi parivuto yena bhagavā tenupasaṅkami. |
Thus victory will be mine, and defeat for the ascetic Gotama.” He got up, clapped his hands, came out of the underground chamber, and thinking, “It is not proper for one asking such a question to go alone,” he had an announcement made in the city and, surrounded by all the citizens, approached the Blessed One. |
kiṃvādīti kiṃladdhiko. |
‘What is your doctrine?’ means what is your creed. |
kimakkhāyīti kiṃ nāma sāvakānaṃ paṭipadaṃ akkhāyīti pucchi. |
‘What do you proclaim?’ means what practice do you proclaim to your disciples, he asked. |
athassa bhagavā catūhi māsehi pañhaṃ abhisaṅkharitvā “diṭṭho me samaṇassa gotamassa parājayapañho”ti mānaṃ paggayha āgatabhāvaṃ ñatvā ekapadeneva taṃ pañhaṃ bhindanto kiriyavādī cāhaṃ, brāhmaṇātiādimāha. |
Then the Blessed One, knowing that he had come having formulated a question over four months and with his pride raised, thinking, “I have seen a question that will defeat the ascetic Gotama,” and breaking that question with a single word, said, “I am a proponent of action, brahmin,” etc. |
atha brāhmaṇo attano mānaṃ apanetvā bhagavantaṃ āyācanto yathākathaṃ panātiādimāha. |
Then the brahmin, setting aside his pride, and beseeching the Blessed One, said, “But in what way?” etc. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 36. catutthe dakkhiṇeyyāti dakkhiṇā vuccati dānaṃ, tassa paṭiggahaṇayuttā kati puggalāti pucchati. |
♦ 36. In the fourth, ‘worthy of offerings’ means an offering is called a gift; how many persons are fit to receive it, he asks. |
sekhoti iminā satta sekkhe dasseti. |
‘Trainee’ — by this, he indicates the seven trainees. |
ettha ca sīlavantaputhujjanopi sotāpanneneva saṅgahito. |
And here, a virtuous ordinary person is also included by the stream-enterer. |
āhuneyyā yajamānānaṃ hontīti dānaṃ dadantānaṃ āhunassa arahā dānapaṭiggāhakā nāma hontīti attho. |
‘They are worthy of offerings from those who sacrifice’ means for those who give gifts, they are worthy of the offering, they are receivers of the gift is the meaning. |
khettanti vatthu patiṭṭhā, puññassa viruhanaṭṭhānanti attho. |
‘A field’ means a ground, a foundation; a place for merit to grow is the meaning. |
♦ 37. pañcame pubbārāmeti sāvatthito puratthimadisābhāge ārāme. |
♦ 37. In the fifth, ‘in the Eastern Park’ means in the park in the eastern direction from Sāvatthī. |
migāramātupāsādeti visākhāya upāsikāya pāsāde. |
‘In the palace of Migāra’s mother’ means in the palace of the lay-follower Visākhā. |
sā hi migāraseṭṭhinā mātuṭṭhāne ṭhapitattāpi, sabbajeṭṭhakassa puttassa ayyakaseṭṭhinova samānanāmakattāpi migāramātāti vuccati. |
For she, because she was placed in the position of a mother by the millionaire Migāra, and also because her eldest son had the same name as the elder millionaire, is called Migāra’s mother. |
tāya kārito sahassagabbho pāsādo migāramātupāsādo nāma. |
The palace with a thousand chambers built by her is called the palace of Migāra’s mother. |
thero tasmiṃ viharati. |
The elder was dwelling there. |
tatra kho āyasmā sāriputtoti tasmiṃ pāsāde viharanto dhammasenāpatisāriputtatthero. |
‘There the venerable Sāriputta’ means the General of the Dhamma, the venerable Sāriputta, dwelling in that palace. |
♦ bhikkhū āmantesīti kasmiṃ kāle āmantesi? |
♦ ‘He addressed the bhikkhus’ — at what time did he address them? |
kānici hi suttāni purebhatte bhāsitāni atthi, kānici pacchābhatte, kānici purimayāme, kānici majjhimayāme, kānici pacchimayāme. |
For some suttas were spoken before the meal, some after the meal, some in the first watch, some in the middle watch, and some in the last watch. |
idaṃ pana samacittapaṭipadāsuttaṃ pacchābhatte bhāsitaṃ. |
This Sutta on the Practice of a Balanced Mind, however, was spoken after the meal. |
tasmā sāyanhasamaye āmantesi. |
Therefore, he addressed them in the evening. |
♦ na kevalaṃ cetaṃ thereneva bhāsitaṃ, tathāgatenāpi bhāsitaṃ. |
♦ And not only was this spoken by the elder, but also by the Tathāgata. |
kattha nisīditvāti? |
Where was he sitting? |
visākhāya ratanapāsāde nisīditvā. |
He was sitting in Visākhā’s jeweled palace. |
tathāgato hi paṭhamabodhiyaṃ vīsati vassāni anibaddhavāso hutvā yattha yattha phāsukaṃ hoti, tattha tattheva gantvā vasi. |
For the Tathāgata, in the first twenty years after enlightenment, having no fixed residence, went and stayed wherever it was comfortable. |
paṭhamaṃ antovassañhi isipatane dhammacakkaṃ pavattetvā aṭṭhārasa mahābrahmakoṭiyo amatapānaṃ pāyetvā bārāṇasiṃ upanissāya isipatane vasi. |
The first rains retreat, having set the Wheel of Dhamma in motion at Isipatana and having given the drink of the deathless to eighteen crores of great Brahmas, he stayed at Isipatana, near Bārāṇasī. |
dutiyaṃ antovassaṃ rājagahaṃ upanissāya veḷuvane, tatiyacatutthānipi tattheva, pañcamaṃ antovassaṃ vesāliṃ upanissāya mahāvane kūṭāgārasālāyaṃ, chaṭṭhaṃ antovassaṃ makulapabbate, sattamaṃ tāvatiṃsabhavane, aṭṭhamaṃ bhagge susumāragiraṃ nissāya bhesakaḷāvane, navamaṃ kosambiyaṃ, dasamaṃ pālileyyake vanasaṇḍe, ekādasamaṃ nālāyaṃ brāhmaṇagāme, dvādasamaṃ verañjāyaṃ, terasamaṃ cāliyapabbate, cuddasamaṃ jetavane, pañcadasamaṃ kapilavatthusmiṃ, soḷasamaṃ āḷavakaṃ dametvā caturāsītipāṇasahassāni amatapānaṃ pāyetvā āḷaviyaṃ, sattarasamaṃ rājagaheyeva, aṭṭhārasamaṃ cāliyapabbateyeva, tathā ekūnavīsatimaṃ, vīsatimaṃ pana antovassaṃ rājagahaṃyeva upanissāya vasi. |
The second rains retreat, at Veḷuvana, near Rājagaha; the third and fourth also there. The fifth rains retreat, in the hall with the peaked roof in the Great Wood, near Vesālī. The sixth rains retreat, on Makula mountain. The seventh, in the Tāvatiṃsa heaven. The eighth, in the Bhesakaḷā grove, near Susumāragira in the Bhaggas. The ninth, at Kosambī. The tenth, in the Pālileyyaka forest grove. The eleventh, in the brahmin village of Nālā. The twelfth, at Verañjā. The thirteenth, on Cāliya mountain. The fourteenth, at Jetavana. The fifteenth, at Kapilavatthu. The sixteenth, at Āḷavī, having tamed Āḷavaka and given the drink of the deathless to eighty-four thousand beings. The seventeenth, at Rājagaha itself. The eighteenth, on Cāliya mountain itself, and likewise the nineteenth. The twentieth rains retreat, however, he stayed near Rājagaha itself. |
evaṃ vīsati vassāni anibaddhavāso hutvā yattha yattha phāsukaṃ hoti, tattha tattheva vasi. |
Thus for twenty years, having no fixed residence, he stayed wherever it was comfortable. |
♦ tato paṭṭhāya pana dve senāsanāni dhuvaparibhogāni akāsi. |
♦ From then on, however, he made two lodgings his permanent use. |
katarāni dve? |
Which two? |
jetavanañca pubbārāmañca. |
Jetavana and the Eastern Park. |
kasmā? dvinnaṃ kulānaṃ guṇamahantatāya. |
Why? Because of the greatness of the qualities of the two families. |
anāthapiṇḍikassa hi visākhāya ca guṇaṃ sandhāya guṇaṃ paṭicca satthā tāni senāsanāni dhuvaparibhogena paribhuñji. |
For with reference to and on account of the qualities of Anāthapiṇḍika and Visākhā, the Teacher used those lodgings for his permanent use. |
utuvassaṃ cārikaṃ caritvāpi hi antovasse dvīsuyeva senāsanesu vasati. |
For even after traveling on tour during the dry season, he would stay in only two lodgings during the rains retreat. |
evaṃ vasanto pana jetavane rattiṃ vasitvā punadivase bhikkhusaṅghaparivuto dakkhiṇadvārena sāvatthiṃ piṇḍāya pavisitvā pācīnadvārena nikkhamitvā pubbārāme divāvihāraṃ karoti. |
And while staying thus, having stayed the night at Jetavana, on the next day, surrounded by the community of monks, he would enter Sāvatthī for alms through the southern gate, and leaving through the eastern gate, he would spend the day at the Eastern Park. |
pubbārāme rattiṃ vasitvā punadivase pācīnadvārena sāvatthiṃ piṇḍāya pavisitvā dakkhiṇadvārena nikkhamitvā jetavane divāvihāraṃ karoti. |
Having stayed the night at the Eastern Park, on the next day, he would enter Sāvatthī for alms through the eastern gate, and leaving through the southern gate, he would spend the day at Jetavana. |
tasmiṃ pana divase sammāsambuddho jetavaneyeva vasi. |
On that day, however, the Perfectly Enlightened One stayed at Jetavana itself. |
yattha katthaci vasantassa cassa pañcavidhakiccaṃ avijahitameva hoti. |
And wherever he stayed, his fivefold duty was never neglected. |
taṃ heṭṭhā vitthāritameva. |
That has been detailed below. |
tesu kiccesu pacchimayāmakiccakāle bhagavā lokaṃ olokento sāvatthivāsīnañca samantā ca sāvatthiyā gāvutāḍḍhayojanayojanaparame ṭhāne aparimāṇānaṃ sattānaṃ abhisamayabhāvaṃ addasa. |
Among those duties, at the time of the last watch, the Blessed One, surveying the world, saw the potential for enlightenment of countless beings in Sāvatthī and around Sāvatthī, in a place within a gāvuta, a half-yojana, and a yojana. |
♦ tato “kasmiṃ nu kho kāle abhisamayo bhavissatī”ti olokento “sāyanhasamaye”ti disvā “mayi nu kho kathente abhisamayo bhavissati, sāvake kathente bhavissatī”ti “sāriputtatthere kathente bhavissatī”ti addasa. |
♦ Then, surveying, “At what time will the enlightenment occur?”, he saw, “In the evening.” And, “Will the enlightenment occur when I am speaking, or when a disciple is speaking?” He saw, “It will occur when the elder Sāriputta is speaking.” |
tato “kattha nisīditvā kathente bhavissatī”ti olokento “visākhāya ratanapāsāde nisīditvā”ti disvā “buddhānaṃ nāma tayo sāvakasannipātā honti, aggasāvakānaṃ eko. |
Then, surveying, “Where will he be sitting when he speaks?”, he saw, “He will be sitting in Visākhā’s jeweled palace.” He saw, “For Buddhas, there are three assemblies of disciples; for the chief disciples, one. |
tesu ajja dhammasenāpatisāriputtattherassa sāvakasannipāto bhavissatī”ti addasa. |
Among them, today there will be an assembly of disciples of the General of the Dhamma, the venerable Sāriputta.” |
disvā pātova sarīrapaṭijagganaṃ katvā nivatthanivāsano sugatacīvaraṃ pārupitvā selamayapattaṃ ādāya bhikkhusaṅghaparivuto dakkhiṇadvārena nagaraṃ pavisitvā piṇḍāya caranto bhikkhusaṅghassa sulabhapiṇḍapātaṃ katvā vātappahatā viya nāvā paṭinivattitvā dakkhiṇadvārena nikkhamitvā bahidvāre aṭṭhāsi. |
Seeing this, in the morning, having attended to his body, putting on his under-robe, and wrapping himself in his Sugata-robe, and taking his stone bowl, surrounded by the community of monks, he entered the city through the southern gate, and while wandering for alms, having made the almsfood easy for the community of monks to obtain, he turned back like a ship struck by the wind and, leaving through the southern gate, stood outside the gate. |
tato asīti mahāsāvakā bhikkhuniparisā upāsakaparisā upāsikāparisāti catasso parisā satthāraṃ parivārayiṃsu. |
Then the eighty great disciples, the assembly of nuns, the assembly of laymen, and the assembly of laywomen, the four assemblies, surrounded the Teacher. |
♦ satthā sāriputtattheraṃ āmantesi — “sāriputta, tayā pubbārāmaṃ gantuṃ vaṭṭati, tava ca parisaṃ gahetvā gacchāhī”ti. |
♦ The Teacher addressed the venerable Sāriputta: “Sāriputta, you should go to the Eastern Park. Take your retinue and go.” |
“sādhu, bhante”ti thero attano parivārehi pañcahi bhikkhusatehi parivuto pubbārāmaṃ agamāsi. |
“Very well, venerable sir,” the elder, surrounded by his retinue of five hundred bhikkhus, went to the Eastern Park. |
eteneva niyāmena asīti mahāsāvake pubbārāmameva pesetvā sayaṃ ekena ānandatthereneva saddhiṃ jetavanaṃ agamāsi. |
In the same way, having sent the eighty great disciples to the Eastern Park, he himself, with only the venerable Ānanda, went to Jetavana. |
ānandattheropi vihāre satthu vattaṃ katvā vanditvā “pubbārāmaṃ gacchāmi, bhante”ti āha. |
The venerable Ānanda also, having performed his duties to the Teacher in the monastery, paid his respects and said, “I am going to the Eastern Park, venerable sir.” |
evaṃ karohi ānandāti. |
“Do so, Ānanda.” |
satthāraṃ vanditvā tattheva agamāsi. |
Having paid his respects to the Teacher, he went there. |
satthā ekakova jetavane ohīno. |
The Teacher was left alone at Jetavana. |
♦ taṃ divasañhi catasso parisā therasseva dhammakathaṃ sotukāmā ahesuṃ. |
♦ On that day, the four assemblies were desirous of hearing the elder’s Dhamma talk. |
kosalamahārājāpi balakāyena parivuto pubbārāmameva gato. |
King Kosala also, surrounded by his army, went to the Eastern Park. |
tathā pañcasataupāsakaparivāro anāthapiṇḍiko. |
Likewise, Anāthapiṇḍika, with his retinue of five hundred laymen. |
visākhā pana mahāupāsikā dvīhi jaṅghasahassehi parivuto agamāsi. |
Visākhā, the great laywoman, went surrounded by two thousand attendants. |
sattapaṇṇāsāya kulasatasahassānaṃ vasanaṭṭhāne sāvatthinagare gehapālakadārake ṭhapetvā sesajano gandhacuṇṇamālādīni gahetvā pubbārāmameva agamāsi. |
In the city of Sāvatthī, where fifty-seven hundred thousand families lived, the remaining people, having left house-guards, took perfumes, powders, garlands, etc., and went to the Eastern Park. |
catūsu dvāragāmesu gāvutāḍḍhayojanayojanaparamaṭṭhāne sabbeyeva manussā gandhacuṇṇamālādihatthā pubbārāmameva agamaṃsu. |
In the four gate-villages, in a place within a gāvuta, a half-yojana, and a yojana, all the people, with perfumes, powders, garlands, etc., in their hands, went to the Eastern Park. |
sakalavihāro missakapupphehi abhikiṇṇo viya ahosi. |
The entire monastery was as if strewn with mixed flowers. |
♦ dhammasenāpatisāriputtattheropi kho vihāraṃ gantvā vihārapariveṇe aṅgaṇaṭṭhāne aṭṭhāsi. |
♦ The General of the Dhamma, the venerable Sāriputta, having gone to the monastery, stood in the courtyard of the monastery precinct. |
bhikkhū therassa āsanaṃ paññāpayiṃsu. |
The bhikkhus prepared a seat for the elder. |
thero tattha nisīditvā upaṭṭhākattherena vatte kate bhikkhusaṅghassa ovādaṃ katvā gandhakuṭiṃ pavisitvā samāpattiṃ appetvā nisīdi. |
The elder, having sat there, and after the attending elder had performed his duties, having given an exhortation to the community of monks, entered the fragrant chamber and sat, having entered into an attainment. |
so paricchinnakālavasena samāpattito vuṭṭhāya aciravatiṃ gantvā rajojallaṃ pavāhetvā paṭippassaddhadaratho otiṇṇatittheneva uttaritvā nivatthanivāsano saṅghāṭiṃ pārupitvā aṭṭhāsi. |
He emerged from the attainment at the appointed time, went to the Aciravatī river, washed away the dust and dirt, and with his fatigue calmed, he came out by the ford he had descended, and putting on his under-robe and wrapping himself in his outer robe, he stood. |
bhikkhusaṅghopi sammukhasammukhaṭṭhānena otaritvā sarīre rajojallaṃ pavāhetvā paccuttaritvā theraṃ parivārayiṃsu. |
The community of monks also, having descended at their respective places and washed away the dust and dirt from their bodies, came up and surrounded the elder. |
antovihārepi therassa dhammāsanaṃ paññāpayiṃsu. |
In the monastery, too, they prepared the Dhamma-seat for the elder. |
catassopi parisā attano attano okāsaṃ ñatvā maggaṃ ṭhapetvā nisīdiṃsu. |
The four assemblies, knowing their respective places, leaving a path, sat down. |
sāriputtattheropi pañcabhikkhusataparivāro dhammasabhaṃ āgantvā sīhamatthakappatiṭṭhite samussitasetacchatte ratanapallaṅke cittabījaniṃ gahetvā puratthābhimukho nisīdi. |
The venerable Sāriputta also, surrounded by five hundred bhikkhus, came to the Dhamma-hall and, taking a beautiful fan, sat on the jeweled couch with a white parasol raised over it, which was established on a lion’s head throne, facing east. |
nisīditvā parisaṃ oloketvā — “mahatī vatāyaṃ parisā, imissā na appamattikā parittakadhammadesanā anucchavikā, kataradhammadesanā nu kho anucchavikā bhavissatī”ti tīṇi piṭakāni āvajjamāno imaṃ saṃyojanapariyāya dhammadesanaṃ addasa. |
Having sat down and surveyed the assembly, he thought, “This assembly is great. A small, limited Dhamma discourse is not suitable for it. What Dhamma discourse will be suitable?” Surveying the three Piṭakas, he saw this Dhamma discourse on the cycle of fetters. |
♦ evaṃ desanaṃ sallakkhetvā taṃ desetukāmo bhikkhū āmantesi āvuso, bhikkhaveti. |
♦ Thus having considered the discourse, and wishing to teach it, he addressed the bhikkhus, saying, “Friends, bhikkhus.” |
āvusoti hi avatvā, bhikkhaveti vacanaṃ buddhālāpo nāma hoti, ayaṃ panāyasmā “dasabalena samānaṃ ālapanaṃ na karissāmī”ti satthu gāravavasena sāvakālāpaṃ karonto, “āvuso bhikkhave”ti āha. |
For not saying ‘friends,’ and saying ‘bhikkhus’ is the mode of address of a Buddha. But this venerable one, thinking, “I will not use the same mode of address as the one with the ten powers,” out of respect for the Teacher, using the mode of address of a disciple, said, “Friends, bhikkhus.” |
etadavocāti etaṃ “ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañcā”ti dhammadesanāpadaṃ avoca. |
‘He said this’ means he spoke this phrase of the Dhamma discourse: “I will teach you, friends, the person with internal fetters and the one with external fetters.” |
♦ tasmiṃ pana ratanapāsāde adhivattho eko sotāpanno devaputto atthi, so buddhehi vā sāvakehi vā desanāya āraddhamattāyayeva jānāti — “ayaṃ desanā uttānikā bhavissati, ayaṃ gambhīrā. |
♦ In that jeweled palace, however, there was a certain sotāpanna devaputta dwelling, who, as soon as a discourse was begun by the Buddhas or their disciples, knew, “This discourse will be straightforward, this one profound. |
ayaṃ jhānanissitā bhavissati, ayaṃ vipassanānissitā. |
This one will be based on jhāna, this one on insight. |
ayaṃ magganissitā ayaṃ phalanissitā, ayaṃ nibbānanissitā”ti. |
This one will be based on the path, this one on the fruit, this one on Nibbāna.” |
so tasmimpi divase therena desanāya āraddhamattāya evaṃ aññāsi — “yena nīhārena mayhaṃ ayyena dhammasenāpatinā sāriputtattherena desanā āraddhā, ayaṃ desanā vipassanāgāḷhā bhavissati, chahi mukhehi vipassanaṃ kathessati. |
On that day too, as soon as the discourse was begun by the elder, he knew thus: “The way my noble one, the General of the Dhamma, the venerable Sāriputta, has begun the discourse, this discourse will be strong in insight; he will speak of insight in six ways. |
desanāpariyosāne koṭisatasahassadevatā arahattaṃ pāpuṇissanti, sotāpannādīnaṃ pana devamanussānaṃ paricchedo na bhavissati. |
At the end of the discourse, a hundred thousand crores of devas will attain arahantship, and there will be no limit to the devas and humans who become sotāpannas, etc. |
desanāya anucchavikaṃ katvā mayhaṃ ayyassa sādhukāraṃ dassāmī”ti devānubhāvena mahantaṃ saddaṃ katvā — “sādhu sādhu ayyā”ti āha. |
I will give a shout of approval to my noble one in a way that is suitable for the discourse.” He made a loud sound with his divine power, saying, “Good, good, noble sirs.” |
♦ devarājena sādhukāre dinne parivārakapāsādasahasse adhivatthā devatā sabbāva sādhukāraṃ adaṃsu. |
♦ When the king of the devas gave his shout of approval, the devas dwelling in the thousand surrounding palaces all gave a shout of approval. |
tāsaṃ sādhukārasaddena sabbā pubbārāme vasanadevatā, tāsaṃ saddena gāvutamatte devatā, tato aḍḍhayojane yojaneti etenupāyena ekacakkavāḷe, dvīsu cakkavāḷesu, tīsu cakkavāḷesūti dasasahassacakkavāḷesu devatā sādhukāramadaṃsu. |
At the sound of their approval, all the devas dwelling in the Eastern Park, and at their sound, the devas in a gāvuta, then in half a yojana, and a yojana, in this way, in one world-system, in two world-systems, in three world-systems, the devas in ten thousand world-systems gave a shout of approval. |
tāsaṃ sādhukārasaddena pathaviṭṭhakanāgā ca ākāsaṭṭhakadevatā ca. |
At the sound of their approval, the nāgas dwelling on the earth and the devas dwelling in the sky. |
tato abbhavalāhakā, uṇhavalāhakā, sītavalāhakā, vassavalāhakā, cātumahārājikā cattāro mahārājāno, tāvatiṃsā devatā, sakko devarājā, yāmā devatā, suyāmo devarājā, tusitā devatā, santusito devarājā, nimmānaratī devatā, sunimmito devarājā, vasavattī devatā, vasavattī devarājā, brahmapārisajjā, brahmapurohitā, mahābrahmāno, parittābhā, appamāṇābhā, ābhassarā, parittasubhā, appamāṇasubhā, subhakiṇhā, vehapphalā, avihā, atappā, sudassā, sudassī, akaniṭṭhā devatāti asaññe ca arūpāvacarasatte ca ṭhapetvā sotāyatanapavattiṭṭhāne sabbā devatā sādhukāramadaṃsu. |
Then the wind-cloud devas, the hot-cloud devas, the cold-cloud devas, the rain-cloud devas, the Four Great Kings of the Cātumahārājika heaven, the Tāvatiṃsa devas, Sakka the king of the devas, the Yāma devas, Suyāma the king of the devas, the Tusita devas, Santusita the king of the devas, the Nimmānaratī devas, Sunimmita the king of the devas, the Vasavattī devas, Vasavattī the king of the devas, the Brahmapārisajjā, the Brahmapurohitā, the Mahābrahmās, the Parittābhā, the Appamāṇābhā, the Ābhassarā, the Parittasubhā, the Appamāṇasubhā, the Subhakiṇhā, the Vehapphalā, the Avihā, the Atappā, the Sudassā, the Sudassī, and the Akaniṭṭhā devas — thus, except for the beings without perception and in the formless realm, all the devas in the range of the faculty of hearing gave a shout of approval. |
♦ tato khīṇāsavamahābrahmāno — “mahā vatāyaṃ sādhukārasaddo, pathavitalato paṭṭhāya yāva akaniṭṭhalokaṃ āgato, kimatthaṃ nu kho eso”ti āvajjento “dhammasenāpatisāriputtatthero pubbārāme visākhāya ratanapāsāde nisīditvā saṃyojanapariyāyadhammadesanamārabhi, amhehipi tattha kāyasakkhīhi bhavituṃ vaṭṭatī”ti cintetvā tattha agamaṃsu. |
♦ Then the great Brahmas who were arahants, thinking, “This is a great shout of approval, which has come from the surface of the earth up to the Akaniṭṭha world. For what reason is it?”, and adverting, saw, “The General of the Dhamma, the venerable Sāriputta, sitting in Visākhā’s jeweled palace in the Eastern Park, has begun the Dhamma discourse on the cycle of fetters. We too should be eyewitnesses there.” They went there. |
pubbārāmo devatāhi paripuṇṇo, samantā pubbārāmassa gāvutaṃ aḍḍhayojanaṃ, yojananti sakalacakkavāḷaṃ heṭṭhā pathavitalena tiriyaṃ cakkavāḷapariyantena paricchinnaṃ dasahi cakkavāḷasahassehi sannipatitāhi devatāhi nirantaramahosi, āragganitudanamatte ṭhāne uparimakoṭiyā saṭṭhi devatā sukhumattabhāve māpetvā aṭṭhaṃsu. |
The Eastern Park was filled with devas. The entire world-system, bounded by the surface of the earth below and the periphery of the world-system sideways, with a radius of a gāvuta, half a yojana, and a yojana from the Eastern Park, was filled without a gap by the devas who had assembled from the ten thousand world-systems. In a space the size of a needle-point, sixty devas at the highest level, having created subtle bodies, stood. |
♦ athāyasmā sāriputto “mahantaṃ vatidaṃ halāhalaṃ, kiṃ nu kho etan”ti āvajjento dasasahassacakkavāḷe ṭhitānaṃ devatānaṃ ekacakkavāḷe sannipatitabhāvaṃ addasa. |
♦ Then the venerable Sāriputta, adverting, “What is this great uproar?”, saw the state of the devas from ten thousand world-systems having assembled in one world-system. |
atha yasmā buddhānaṃ adhiṭṭhānakiccaṃ natthi, parisaparimāṇeneva passanti ceva saddañca sāventi. |
And because for Buddhas there is no need for a resolution—they see and hear according to the size of the assembly— |
sāvakānaṃ pana adhiṭṭhānaṃ vaṭṭati. |
But for disciples, a resolution is proper. |
tasmā thero samāpattiṃ samāpajjitvā samāpattito vuṭṭhāya mahaggatacittena adhiṭṭhāsi — “cakkavāḷapariyantā parisā sabbāpi maṃ passatu, dhammañca me desentassa saddaṃ suṇātū”ti. |
Therefore, the elder, having entered into an attainment, and having emerged from the attainment, resolved with a mind of the higher planes: “May the entire assembly up to the edge of the world-system see me, and may they hear my voice as I teach the Dhamma.” |
adhiṭṭhitakālato paṭṭhāya dakkhiṇajāṇupasse ca cakkavāḷamukhavaṭṭiyañca nisīditvā “dhammasenāpatisāriputtatthero nāma kīdiso dīgho rasso sāmo odāto”ti vattabbakāraṇaṃ nāhosi, sabbesampi sabbadisāsu nisinnānaṃ abhimukheyeva paññāyittha, nabhamajjhe ṭhitacando viya ahosi. |
From the time of the resolution, there was no cause to say of the General of the Dhamma, the venerable Sāriputta, who was sitting near the right knee and at the edge of the world-system, “Is he tall or short, dark or fair?” He appeared directly in front of all those sitting in all directions, like the moon standing in the middle of the sky. |
dhammaṃ desentassāpissa dakkhiṇajāṇupasse ca cakkavāḷamukhavaṭṭiyañca nisinnā sabbe ekakaṃseneva saddaṃ suṇiṃsu. |
And as he was teaching the Dhamma, all those sitting near his right knee and at the edge of the world-system heard his voice in unison. |
♦ evaṃ adhiṭṭhahitvā thero ajjhattasaṃyojanañca, āvusoti imaṃ dhammadesanaṃ ārabhi. |
♦ Having thus resolved, the elder began this Dhamma discourse, “The internal fetter, and, friends.” |
tattha ajjhattanti kāmabhavo. |
Therein, ‘internal’ is the sense-sphere existence. |
bahiddhāti rūpārūpabhavo. |
‘External’ is the form and formless existence. |
kiñcāpi hi sattā kāmabhave appaṃ kālaṃ vasanti kappassa catutthameva koṭṭhāsaṃ, itaresu tīsu koṭṭhāsesu kāmabhavo suñño hoti tuccho, rūpabhave bahuṃ kālaṃ vasanti, tathāpi tesaṃ yasmā kāmabhave cutipaṭisandhiyo bahukā honti, appakā rūpārūpabhavesu. |
For although beings dwell in the sense-sphere existence for a short time, only a quarter of an aeon, and in the other three quarters the sense-sphere existence is empty and void, and they dwell in the form-sphere existence for a long time, nevertheless, because their death and rebirths are many in the sense-sphere existence, and few in the form and formless existences. |
yattha ca cutipaṭisandhiyo bahukā, tattha ālayopi patthanāpi abhilāsopi bahu hoti. |
And where death and rebirths are many, there also attachment, desire, and longing are many. |
yattha appā, tattha appo. |
Where they are few, there they are few. |
tasmā kāmabhavo ajjhattaṃ nāma jātaṃ, rūpārūpabhavā bahiddhā nāma. |
Therefore, the sense-sphere existence is called internal; the form and formless existences are called external. |
iti ajjhattasaṅkhāte kāmabhave chandarāgo ajjhattasaṃyojanaṃ nāma, bahiddhāsaṅkhātesu rūpārūpabhavesu chandarāgo bahiddhāsaṃyojanaṃ nāma. |
Thus, the craving and lust in the internal, the sense-sphere existence, is called the internal fetter; the craving and lust in the external, the form and formless existences, is called the external fetter. |
orambhāgiyāni vā pañca saṃyojanāni ajjhattasaṃyojanaṃ nāma, uddhambhāgiyāni pañca bahiddhāsaṃyojanaṃ nāma. |
Or, the five lower fetters are called the internal fetters; the five higher fetters are called the external fetters. |
tatrāyaṃ vacanattho — oraṃ vuccati kāmadhātu, tattha upapattinipphādanato taṃ oraṃ bhajantīti orambhāgiyāni . |
Therein, this is the meaning of the words: the lower is called the sense-sphere; because they bring about rebirth there, they partake of the lower. |
uddhaṃ vuccati rūpārūpadhātu, tattha upapattinipphādanato taṃ uddhaṃ bhajantīti uddhambhāgiyāni. |
The higher is called the form and formless spheres; because they bring about rebirth there, they partake of the higher. |
♦ evaṃ vuttappabhedena ajjhattasaṃyojanena saṃyutto puggalo ajjhattasaṃyojano, bahiddhāsaṃyojanena saṃyutto puggalo bahiddhāsaṃyojano. |
♦ A person fettered by the internal fetters of the kind described is an internally-fettered person; a person fettered by the external fetters is an externally-fettered person. |
ubhayampi cetaṃ na lokiyassa vaṭṭanissitamahājanassa nāmaṃ. |
And both of these are not names for the great populace that is attached to the worldly round of existence. |
yesaṃ pana bhavo dvedhā paricchinno, tesaṃ sotāpannasakadāgāmianāgāmīnaṃ ariyasāvakānaṃ etaṃ nāmaṃ. |
This is a name for those noble disciples, the stream-enterers, once-returners, and non-returners, for whom existence has been divided in two. |
yathā hi mahāaraññe khadiravanasālavanādīni thambho tulāsaṅghāṭoti nāmaṃ na labhanti, khadiravanaṃ sālavananti nāmameva labhanti. |
Just as in a great forest, khadira trees, sāla trees, etc., do not get the name of pillar, beam, or rafter, but get the name of khadira forest or sāla forest. |
yadā pana tato rukkhā tiṇhāya kuṭhāriyā chinditvā thambhādisaṇṭhānena tacchitā honti, tadā thambho tulāsaṅghāṭoti nāmaṃ labhanti. |
But when the trees from there are cut with a sharp axe and shaped into the form of pillars, etc., then they get the name of pillar, beam, or rafter. |
evamevaṃ aparicchinnabhavo bahalakileso puthujjano etaṃ nāmaṃ na labhati, bhavaṃ paricchinditvā kilese tanuke katvā ṭhitā sotāpannādayova labhanti. |
In the same way, an ordinary person with an undivided existence and thick defilements does not get this name; only the stream-enterers, etc., who have divided existence and have thinned out their defilements get it. |
♦ imassa ca panatthassa vibhāvanatthaṃ idaṃ vacchakasālopamaṃ veditabbaṃ. |
♦ And for the clarification of this meaning, this simile of the calf-pen should be understood. |
vacchakasālaṃ hi katvā anto khāṇuke koṭṭetvā vacchake yottehi bandhitvā tesu upanibandhanti, yottesu appahontesu kaṇṇesupi gahetvā tattha vacchake pavesenti, antosālāya okāse appahonte bahi khāṇuke koṭṭetvāpi evameva karonti. |
Having made a calf-pen, and having driven stakes inside, they tie the calves with ropes and fasten them to them. When there are not enough ropes, they also take them by the ears and put the calves in there. When there is not enough space inside the pen, they also drive stakes outside and do the same. |
tattha koci antobaddho vacchako bahinipanno hoti, koci bahibaddho antonipanno, koci antobaddho antova nipanno, koci bahibaddho bahiyeva nipanno. |
There, a calf tied inside lies down outside; one tied outside lies down inside; one tied inside lies down inside; and one tied outside lies down outside. |
koci antopi abaddhova carati, bahipi abaddhova. |
One wanders about untied both inside and outside. |
tattha antobaddhassa bahinipannassa bandhanaṃ dīghaṃ hoti. |
Therein, the rope of the one tied inside but lying down outside is long. |
so hi uṇhādipīḷito nikkhamitvā bahi vacchakānaṃ abbhantare nipajjati. |
For, afflicted by heat, etc., he comes out and lies down among the calves outside. |
bahibaddhe antonipannepi eseva nayo. |
In the case of one tied outside but lying down inside, the same method applies. |
yo pana antobaddho antonipanno, tassa bandhanaṃ rassaṃ hoti. |
But for one tied inside and lying down inside, his rope is short. |
bahibaddhe bahinipannepi eseva nayo. |
In the case of one tied outside and lying down outside, the same method applies. |
ubhopi hi te divasampi khāṇukaṃ anuparigantvā tattheva sayanti. |
For both of them, even during the day, they go around the stake and lie down there. |
yo pana anto abaddho tattheva vacchakānaṃ antare vicarati. |
But one who is untied inside wanders about among the calves there. |
ayaṃ sīlavā vacchako kaṇṇe gahetvā vacchakānaṃ antare vissaṭṭho divasampi aññattha agantvā tattheva carati. |
This well-behaved calf, having been taken by the ears and released among the calves, even during the day, does not go elsewhere but wanders there. |
bahi abaddhe tattheva vicarantepi eseva nayo. |
In the case of one untied outside and wandering about there, the same method applies. |
♦ tattha vacchakasālā viya tayo bhavā veditabbā. |
♦ Therein, the three existences should be understood as the calf-pen. |
vacchakasālāyaṃ khāṇukā viya avijjākhāṇuko. |
The stake of ignorance is like the stake in the calf-pen. |
vacchakabandhanayottaṃ viya dasa saṃyojanāni. |
The ten fetters are like the rope for tying the calves. |
vacchakā viya tīsu bhavesu nibbattasattā . |
The beings reborn in the three existences are like the calves. |
antobaddho bahisayitavacchako viya rūpārūpabhavesu sotāpannasakadāgāmino. |
The stream-enterers and once-returners in the form and formless existences are like the calf tied inside but sleeping outside. |
te hi kiñcāpi tattheva vasanti, saṃyojanaṃ pana tesaṃ kāmāvacarūpanibaddhameva. |
For although they dwell there, their fetter is bound to the sense-sphere. |
kenaṭṭhena? appahīnaṭṭhena. |
In what sense? In the sense of not being abandoned. |
rūpārūpabhavesu puthujjanopi eteheva saṅgahito. |
An ordinary person in the form and formless existences is also included by these. |
sopi hi kiñcāpi tattha vasati, saṃyojanaṃ panassa kāmāvacarūpanibaddhameva. |
For he too, although he dwells there, his fetter is bound to the sense-sphere. |
bahibaddho antosayitavacchako viya kāmāvacare anāgāmī. |
The non-returner in the sense-sphere is like the calf tied outside but sleeping inside. |
so hi kiñcāpi kāmāvacare vasati, saṃyojanaṃ panassa rūpārūpabhavūpanibaddhameva. |
For although he dwells in the sense-sphere, his fetter is bound to the form and formless existences. |
antobaddho antonipanno viya kāmāvacare sotāpannasakadāgāmino. |
The stream-enterers and once-returners in the sense-sphere are like the calf tied inside and lying down inside. |
te hi sayampi kāmāvacare vasanti, saṃyojanampi tesaṃ kāmāvacarūpanibaddhameva. |
For they themselves dwell in the sense-sphere, and their fetter is bound to the sense-sphere. |
bahibaddho bahinipanno viya rūpārūpabhavesu anāgāmī. |
The non-returner in the form and formless existences is like the calf tied outside and lying down outside. |
so hi sayampi tattha vasati, saṃyojanampissa rūpārūpabhavūpanibaddhameva. |
For he himself dwells there, and his fetter is bound to the form and formless existences. |
antoabaddho antovicaraṇavacchako viya kāmāvacare khīṇāsavo. |
The arahant in the sense-sphere is like the calf untied inside and wandering about inside. |
bahiabaddho bahivicaraṇavacchako viya rūpārūpabhave khīṇāsavo. |
The arahant in the form and formless existences is like the calf untied outside and wandering about outside. |
saṃyojanesu pana sakkāyadiṭṭhi vicikicchā sīlabbataparāmāsoti imāni tīṇi gacchantaṃ nivārenti, gataṃ paṭiānenti. |
Among the fetters, however, identity-view, doubt, and clinging to rules and observances prevent one from going and bring back one who has gone. |
kāmacchando byāpādoti imāni pana dve saṃyojanāni samāpattiyā vā avikkhambhetvā maggena vā asamucchinditvā rūpārūpabhave nibbattituṃ na sakkoti. |
But sensual desire and ill will, these two fetters, without having suppressed them by attainment or cut them off by the path, one cannot be reborn in the form or formless existences. |
♦ katamo cāvusoti idaṃ thero yathā nāma puriso dve ratanapeḷā passe ṭhapetvā sampattaparisāya dve hatthe pūretvā sattavidhaṃ ratanaṃ bhājetvā dadeyya, evaṃ paṭhamaṃ ratanapeḷaṃ datvā dutiyampi tatheva dadeyya. |
♦ ‘And which, friends,’ — this the elder, just as a man, having placed two jewel-caskets at his side, would, for the assembled company, fill both his hands and distribute the seven kinds of jewels, and having given the first jewel-casket, would give the second in the same way. |
evamevaṃ “ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañcā”ti imāni dve padāni mātikāvasena ṭhapetvā idāni aṭṭhavidhāya parisāya bhājetvā dassetuṃ vitthārakathaṃ ārabhi. |
In the same way, having laid down the two phrases, “I will teach you, friends, the person with internal fetters and the one with external fetters,” as a matrix, he now began the detailed explanation to distribute and show it to the eightfold assembly. |
♦ tattha idhāti imasmiṃ sāsane. |
♦ Therein, ‘here’ means in this teaching. |
sīlavā hotīti catupārisuddhisīlehi sīlasampanno hoti. |
‘He is virtuous’ means he is endowed with virtue by the fourfold purification of virtue. |
iti thero ettāvatā ca kira catupārisuddhisīlaṃ uddisitvā “pātimokkhasaṃvarasaṃvuto”ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassesīti dīpavihāravāsī summatthero āha. |
Thus the elder Summa, a resident of Dīpavihāra, said that by this much the fourfold purification of virtue has been indicated, and by “restrained by the restraint of the Pātimokkha,” he has shown in detail the chief virtue therein. |
antevāsiko panassa tipiṭakacūḷanāgatthero āha — “ubhayatthāpi pātimokkhasaṃvarova vutto. |
His pupil, however, the elder Tipiṭaka Cūḷanāga, not agreeing, said, “In both places, only the restraint of the Pātimokkha is mentioned. |
pātimokkhasaṃvaroyeva hi sīlaṃ, itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthī”ti ananujānanto uttari āha — indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye “idamatthan”ti paccavekkhitvā paribhuñjanamattakaṃ, nippariyāyena pana pātimokkhasaṃvarova sīlaṃ . |
For only the restraint of the Pātimokkha is virtue; is there any place where the other three are called virtue?” And he said further: the restraint of the faculties is just the guarding of the six sense-doors; the purification of livelihood is just the production of requisites righteously and justly; the reflection on the requisites is just consuming the obtained requisites after reflecting, “This is for this purpose.” But absolutely, only the restraint of the Pātimokkha is virtue. |
yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde sesāni rakkhissatīti na vattabbo. |
He whose restraint is broken is like a man with his head cut off; it cannot be said that he will protect his hands, feet, and the rest. |
yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ sesāni puna pākatikāni katvā rakkhituṃ sakkoti. |
But he whose restraint is intact is like a man with his head not cut off; he is able to protect his life and make the rest normal again. |
tasmā sīlavāti iminā pātimokkhasaṃvaraṃ uddisitvā taṃ vitthārento “pātimokkhasaṃvarasaṃvuto”tiādimāhāti. |
Therefore, by ‘virtuous,’ having indicated the restraint of the Pātimokkha, and expanding on it, he said, ‘restrained by the restraint of the Pātimokkha,’ etc. |
♦ tattha pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarena samannāgato. |
♦ Therein, ‘restrained by the restraint of the Pātimokkha’ means endowed with the restraint of the Pātimokkha. |
ācāragocarasampannoti ācārena ca gocarena ca sampanno. |
‘Accomplished in conduct and resort’ means accomplished in both conduct and resort. |
aṇumattesūti appamattakesu. |
‘In the slightest’ means in the smallest. |
vajjesūti akusaladhammesu. |
‘Faults’ means in unwholesome states. |
bhayadassāvīti bhayadassī. |
‘Seeing danger’ means seeing danger. |
samādāyāti sammā ādiyitvā. |
‘Having undertaken’ means having rightly taken up. |
sikkhati sikkhāpadesūti taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhati. |
‘He trains in the training-rules’ means having undertaken each training-rule, he trains. |
apica samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhākoṭṭhāsesu sikkhitabbaṃ kāyikaṃ vā vācasikaṃ vā, taṃ sabbaṃ sammā ādāya sikkhati. |
Moreover, ‘having undertaken, he trains in the training-rules’ means whatever is to be trained in among the training-rules, in the sections of training, whether bodily or verbal, all that he takes up rightly and trains in. |
ayamettha saṅkhepo, vitthārato pana sabbānetāni pātimokkhasaṃvarādīni padāni visuddhimagge vuttāni, catupārisuddhisīlañca sabbākārena vibhajitvā dassitaṃ. |
This is the summary here; in detail, however, all these terms, the restraint of the Pātimokkha, etc., are explained in the Visuddhimagga, and the fourfold purification of virtue is analyzed and shown in all its aspects. |
aññataraṃ devanikāyanti chasu kāmāvacaradevaghaṭāsu aññataraṃ devaghaṭaṃ. |
‘A certain class of devas’ means a certain class of devas among the six classes of sense-sphere devas. |
āgāmī hotīti heṭṭhā āgāmī hoti. |
‘He is a returner’ means he is a returner to the lower realms. |
āgantā itthattanti itthattaṃ mānusakapañcakkhandhabhāvameva āgantā hoti. |
‘He is a returner to this state’ means he is a returner to this state of the five human aggregates. |
tatrūpapattiko vā uparūpapattiko vā na hoti, puna heṭṭhāgāmīyeva hotīti dasseti. |
He is not one who is reborn there or reborn above, but he shows that he is one who returns to the lower realms. |
iminā aṅgena sukkhavipassakassa dhātukammaṭṭhānikabhikkhuno heṭṭhimaṃ maggadvayañceva phaladvayañca kathitaṃ. |
By this factor, for a bhikkhu who practices dry insight and is a meditator on the elements, the lower two paths and the two fruits are described. |
♦ aññataraṃ santaṃ cetovimuttinti aṭṭhasu samāpattīsu aññataraṃ catutthajjhānasamāpattiṃ. |
♦ ‘A certain peaceful liberation of mind’ means the fourth jhāna attainment, which is one of the eight attainments. |
sā hi paccanīkakilesānaṃ santattā santā, teheva ca kilesehi cetaso vimuttattā cetovimuttīti vuccati. |
For it, because of the peacefulness of the opposing defilements, is peaceful; and because the mind is liberated from those very defilements, it is called liberation of mind. |
aññataraṃ devanikāyanti pañcasu suddhāvāsadevanikāyesu aññataraṃ. |
‘A certain class of devas’ means one of the five classes of devas of the Pure Abodes. |
anāgantā itthattanti puna imaṃ pañcakkhandhabhāvaṃ anāgantā, heṭṭhūpapattiko na hoti, uparūpapattiko vā hoti tattheva vā parinibbāyīti dasseti. |
‘Not a returner to this state’ means not returning to this state of the five aggregates; he is not one who is reborn below, but is one who is reborn above, or he attains final Nibbāna right there, he shows. |
iminā aṅgena samādhikammikassa bhikkhuno tayo maggā tīṇi ca phalāni kathitāni. |
By this factor, for a bhikkhu who is a practitioner of concentration, the three paths and the three fruits are described. |
♦ kāmānaṃyeva nibbidāyāti duvidhānampi kāmānaṃ nibbindanatthāya ukkaṇṭhanatthāya. |
♦ ‘For revulsion towards sensual pleasures’ means for the sake of becoming disgusted with, for the sake of being disenchanted with both kinds of sensual pleasures. |
virāgāyāti virajjanatthāya. |
‘For dispassion’ means for the sake of becoming dispassionate. |
nirodhāyāti appavattikaraṇatthāya. |
‘For cessation’ means for the sake of causing them not to arise. |
paṭipanno hotīti paṭipattiṃ paṭipanno hoti. |
‘He is one who has entered on the way’ means he is one who has entered on the practice. |
ettāvatā sotāpannassa ca sakadāgāmino ca pañcakāmaguṇikarāgakkhayatthāya anāgāmimaggavipassanā kathitā hoti. |
By this much, the insight of the non-returner path for the destruction of the lust for the five strands of sensual pleasure of the stream-enterer and the once-returner is described. |
bhavānaṃyevāti tiṇṇaṃ bhavānaṃ. |
‘For existences’ means for the three existences. |
iminā anāgāmino bhavarāgakkhayatthāya arahattamaggavipassanā kathitā hoti. |
By this, the insight of the arahant path for the destruction of the lust for existence of the non-returner is described. |
taṇhākkhayāya paṭipanno hotīti imināpi sotāpannasakadāgāmīnaṃyeva pañcakāmaguṇikataṇhākkhayakaraṇatthaṃ anāgāmimaggavipassanā kathitā. |
‘He is one who has entered on the way for the destruction of craving’ — by this also, the insight of the non-returner path for the purpose of destroying the craving for the five strands of sensual pleasure of the stream-enterer and once-returner is described. |
so lobhakkhayāyāti imināpi anāgāmino bhavalobhakkhayatthāya arahattamaggavipassanāva kathitā. |
‘He, for the destruction of greed’ — by this also, the insight of the arahant path for the destruction of the greed for existence of the non-returner is described. |
aññataraṃ devanikāyanti suddhāvāsesveva aññataraṃ devanikāyaṃ. |
‘A certain class of devas’ means a certain class of devas in the Pure Abodes. |
anāgantā itthattanti imaṃ khandhapañcakabhāvaṃ anāgantā, heṭṭhūpapattiko na hoti, uparūpapattiko vā hoti, tattheva vā parinibbāyati. |
‘Not a returner to this state’ means not returning to this state of the five aggregates; he is not one who is reborn below, but is one who is reborn above, or he attains final Nibbāna right there. |
♦ iti paṭhamena aṅgena sukkhavipassakassa dhātukammaṭṭhānikabhikkhuno heṭṭhimāni dve maggaphalāni kathitāni, dutiyena samādhikammikassa tīṇi maggaphalāni, “so kāmānan”ti iminā sotāpannasakadāgāmīnaṃ pañcakāmaguṇikarāgakkhayāya upari anāgāmimaggavipassanā, “so bhavānaṃyevā”ti iminā anāgāmissa upari arahattamaggavipassanā, “so taṇhākkhayāyā”ti iminā sotāpannasakadāgāmīnaṃ pañcakāmaguṇikataṇhākkhayāya upari anāgāmimaggavipassanā, “so lobhakkhayāyā”ti iminā anāgāmino bhavalobhakkhayāya upari arahattamaggavipassanā kathitāti evaṃ chahi mukhehi vipassanaṃ kathetvā desanaṃ yathānusandhiṃ pāpesi. |
♦ Thus, by the first factor, the lower two path-fruits of a bhikkhu who is a dry-insight practitioner and a meditator on the elements are described; by the second, the three path-fruits of a concentration practitioner; by “he, for sensual pleasures,” the insight of the non-returner path for the destruction of the lust for the five strands of sensual pleasure of the stream-enterer and once-returner; by “he, for existences,” the insight of the arahant path for the non-returner; by “he, for the destruction of craving,” the insight of the non-returner path for the destruction of the craving for the five strands of sensual pleasure of the stream-enterer and once-returner; by “he, for the destruction of greed,” the insight of the arahant path for the destruction of the greed for existence of the non-returner is described. Thus, having spoken of insight in six ways, he brought the discourse to its conclusion according to its sequence. |
desanāpariyosāne koṭisatasahassadevatā arahattaṃ pāpuṇiṃsu, sotāpannādīnaṃ paricchedova nāhosi. |
At the end of the discourse, a hundred thousand crores of devas attained arahantship; there was no limit to those who became stream-enterers, etc. |
yathā ca imasmiṃ samāgame, evaṃ mahāsamayasutte maṅgalasutte ca cūḷarāhulovādasutte ca koṭisatasahassadevatā arahattaṃ pāpuṇiṃsu, sotāpannādīnaṃ devamanussānaṃ paricchedo nāhosi. |
And just as in this assembly, so too in the Mahāsamaya Sutta, the Maṅgala Sutta, and the Cūḷarāhulovāda Sutta, a hundred thousand crores of devas attained arahantship; there was no limit to the devas and humans who became stream-enterers, etc. |
♦ samacittā devatāti cittassa sukhumabhāvasamatāya samacittā. |
♦ ‘The devas of balanced mind’ means of balanced mind because of the balance of the subtle state of mind. |
sabbāpi hi tā attano attabhāve sukhume cittasarikkhake katvā māpesuṃ. |
For all of them created subtle counterparts of their minds in their own bodies. |
tena samacittā nāma jātā. |
Therefore they were called ‘of balanced mind’. |
aparenapi kāraṇena samacittā — “therena samāpatti tāva kathitā, samāpattithāmo pana na kathito. |
For another reason, they were of balanced mind: “The elder has spoken of the attainment, but has not spoken of the power of the attainment. |
mayaṃ dasabalaṃ pakkositvā samāpattiyā thāmaṃ kathāpessāmā”ti sabbāpi ekacittā ahesuntipi samacittā. |
We will invite the one with the ten powers and have him speak of the power of the attainment.” All of them were of one mind, thus they were of balanced mind. |
aparampi kāraṇaṃ — “therena ekena pariyāyena samāpattipi samāpattithāmopi kathito, ko nu kho imaṃ samāgamaṃ sampatto, ko na sampatto”ti olokayamānā tathāgatassa asampattabhāvaṃ disvā “mayaṃ tathāgataṃ pakkositvā parisaṃ paripuṇṇaṃ karissāmā”ti sabbāpi ekacittā ahesuntipi samacittā. |
Another reason: “The elder has spoken of both the attainment and the power of the attainment in one way. Who has come to this assembly, and who has not?” Surveying and seeing that the Tathāgata had not come, they thought, “We will invite the Tathāgata and make the assembly complete.” All of them were of one mind, thus they were of balanced mind. |
aparampi kāraṇaṃ — anāgate kocideva bhikkhu vā bhikkhunī vā devo vā manusso vā “ayaṃ desanā sāvakabhāsitā”ti agāravaṃ kareyya, sammāsambuddhaṃ pakkositvā imaṃ desanaṃ sabbaññubhāsitaṃ karissāma. |
Another reason: “In the future, some bhikkhu or bhikkhunī, deva or human, might show disrespect, thinking, ‘This discourse was spoken by a disciple.’ We will invite the Perfectly Enlightened One and make this discourse one spoken by the All-Knowing One. |
evaṃ anāgate garubhāvanīyā bhavissatīti sabbāva ekacittā ahesuntipi samacittā. |
Thus in the future it will be worthy of great respect.” All of them were of one mind, thus they were of balanced mind. |
aparampi kāraṇaṃ — sabbāpi hi tā ekasamāpattilābhiniyo vā ahesuṃ ekārammaṇalābhiniyo vāti evampi samacittā. |
Another reason: for all of them had attained the same attainment or the same object, thus they were also of balanced mind. |
♦ haṭṭhāti tuṭṭhapahaṭṭhā āmoditā pamoditā. |
♦ ‘Joyful’ means pleased and delighted, gladdened and elated. |
sādhūti āyācanatthe nipāto. |
‘Good’ is a particle in the sense of request. |
anukampaṃ upādāyāti na therassa anukampaṃ kāruññaṃ anuddayaṃ paṭicca, na ca imasmiṃ ṭhāne therassa anukampitabbakiccaṃ atthi. |
‘Out of compassion’ means not on account of the elder’s compassion, pity, or mercy; nor is there any need for the elder to be compassionate in this place. |
yasmiṃ hi divase thero sūkarakhataleṇadvāre bhāgineyyassa dīghanakhaparibbājakassa vedanākammaṭṭhāne kathiyamāne tālavaṇṭaṃ gahetvā satthāraṃ bījamāno ṭhito parassa vaḍḍhitabhojanaṃ bhuñjitvā khudaṃ vinodento viya parassa sajjitapasādhanaṃ sīse paṭimuñcanto viya ca sāvakapāramiñāṇassa nippadesato matthakaṃ patto, tasmiṃyeva divase bhagavatā anukampito nāma. |
For on the day when the elder, at the entrance to the Sūkarakhata cave, while the meditation subject on feeling was being explained to his nephew, the wanderer Dīghanakha, stood fanning the Teacher with a palm-leaf fan, like one who, having eaten a meal prepared by another, relieves his hunger, or like one who places on his head an ornament prepared by another, he reached the pinnacle of the knowledge of the perfection of a disciple. On that very day, he was shown compassion by the Blessed One. |
avasesānaṃ pana taṃ ṭhānaṃ sampattānaṃ devamanussānaṃ anukampaṃ upādāya gacchatu bhagavāti bhagavantaṃ yāciṃsu. |
But for the sake of the remaining devas and humans who had gathered at that place, they requested the Blessed One, “Let the Blessed One go out of compassion.” |
♦ balavā purisoti dubbalo hi khippaṃ samiñjanapasāraṇaṃ kātuṃ na sakkoti, balavāva sakkoti. |
♦ ‘A strong man’ — for a weak man cannot quickly bend and stretch his arm; only a strong man can. |
tenetaṃ vuttaṃ. |
Therefore this is said. |
sammukhe pāturahosīti sammukhaṭṭhāne puratoyeva pākaṭo ahosi. |
‘He appeared in front’ means he appeared manifest right in front. |
bhagavā etadavocāti etaṃ “idha sāriputtā”tiādinā nayena attano āgamanakāraṇaṃ avoca. |
‘The Blessed One said this’ means he said this, “Here, Sāriputta,” etc., explaining the reason for his coming. |
evaṃ kirassa ahosi — “sace koci bālo akataññū bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā evaṃ cinteyya — ‘sāriputtatthero mahantaṃ parisaṃ alattha, sammāsambuddho ettakaṃ adhivāsetuṃ asakkonto usūyāya parisaṃ uṭṭhāpetuṃ āgato’ti. |
It occurred to him thus: “If some foolish, ungrateful bhikkhu or bhikkhunī, layman or laywoman, should think, ‘The venerable Sāriputta got a large assembly; the Perfectly Enlightened One, unable to endure so much, came to break up the assembly out of jealousy.’ |
so imaṃ mayi manopadosaṃ katvā apāye nibbatteyyā”ti. |
He, having had this corrupt thought about me, would be reborn in a state of loss.” |
athattano āgamanakāraṇaṃ kathento etaṃ “idha sāriputtā”tiādivacanaṃ avoca. |
Then, explaining the reason for his coming, he said this, “Here, Sāriputta,” etc. |
♦ evaṃ attano āgamanakāraṇaṃ kathetvā idāni samāpattiyā thāmaṃ kathetuṃ tā kho pana, sāriputta, devatā dasapi hutvātiādimāha. |
♦ Having thus explained the reason for his coming, now, to explain the power of the attainment, he said, ‘But those devas, Sāriputta, being ten,’ etc. |
tattha yasavasena vā atthaṃ āharituṃ vaṭṭati samāpattivasena vā. |
Therein, the meaning can be taken either in terms of rank or in terms of attainment. |
yasavasena tāva mahesakkhā devatā dasa dasa ekaṭṭhāne aṭṭhaṃsu, tāhi appesakkhatarā vīsati vīsati ekaṭṭhāne aṭṭhaṃsu, tāhi appesakkhatarā ... pe ... saṭṭhi saṭṭhi ekaṭṭhāne aṭṭhaṃsu. |
In terms of rank: ten devas of great power stood in one place; twenty of lesser power stood in one place; those of lesser power... so on... sixty stood in one place. |
samāpattivasena pana yāhi paṇītā samāpatti bhāvitā, tā saṭṭhi saṭṭhi ekaṭṭhāne aṭṭhaṃsu. |
In terms of attainment, however: those for whom a sublime attainment had been developed, sixty of them stood in one place. |
yāhi tato hīnatarā, tā paññāsa paññāsa ... pe ... yāhi tato hīnatarā samāpatti bhāvitā ... pe ... tā dasa dasa ekaṭṭhāne aṭṭhaṃsu. |
Those for whom it was inferior to that, fifty of them... so on... those for whom an attainment inferior to that had been developed... so on... ten of them stood in one place. |
yāhi vā hīnā bhāvitā, tā dasa dasa ekaṭṭhāne aṭṭhaṃsu. |
Or, those for whom an inferior one had been developed, ten of them stood in one place. |
yāhi tato paṇītatarā bhāvitā, tā vīsati vīsati. |
Those for whom one more sublime than that had been developed, twenty of them. |
yāhi tato paṇītatarā ... pe ... tā saṭṭhi saṭṭhi ekaṭṭhāne aṭṭhaṃsu. |
Those for whom one more sublime than that... so on... sixty of them stood in one place. |
♦ āraggakoṭinitudanamatteti āraggakoṭiyā patanamatte okāse. |
♦ ‘In a space the size of a needle-point’ means in a space the size of the falling of a needle-point. |
na ca aññamaññaṃ byābādhentīti evaṃ sambādhe ṭhāne tiṭṭhantiyopi aññamaññaṃ na byābādhenti na ghaṭṭenti, asampīḷā asambādhāva ahesuṃ. |
‘And they do not obstruct one another’ means even while standing in such a crowded place, they do not obstruct or crowd one another; they were uncrowded and unconstrained. |
“tava hattho maṃ bādhati, tava pādo maṃ bādhati, tvaṃ maṃ maddantī ṭhitā”ti vattabbakāraṇaṃ nāhosi. |
There was no cause to say, “Your hand is bothering me, your foot is bothering me, you are standing crushing me.” |
tattha nūnāti tasmiṃ bhave nūna. |
‘Surely in that existence’ means surely in that existence. |
tathācittaṃ bhāvitanti tenākārena cittaṃ bhāvitaṃ. |
‘The mind was so developed’ means the mind was developed in that way. |
yena tā devatāti yena tathābhāvitena cittena tā devatā dasapi hutvā ... pe ... tiṭṭhanti, na ca aññamaññaṃ byābādhentīti. |
‘By which those devas’ means by which so-developed mind those devas, being ten... so on... stand, and they do not obstruct one another. |
idheva khoti sāsane vā manussaloke vā bhummaṃ, imasmiṃyeva sāsane imasmiṃyeva manussaloketi attho. |
‘Right here’ means in this teaching or in this human world, it is a locative; in this very teaching, in this very human world is the meaning. |
tāsañhi devatānaṃ imasmiṃyeva manussaloke imasmiṃyeva ca sāsane taṃ cittaṃ bhāvitaṃ, yena tā sante rūpabhave nibbattā, tato ca pana āgantvā evaṃ sukhume attabhāve māpetvā ṭhitā. |
For those devas, that mind was developed in this very human world and in this very teaching, by which they were reborn in the peaceful form-existence, and from there, having come, they stood, having created such subtle bodies. |
tattha kiñcāpi kassapadasabalassa sāsane tīṇi maggaphalāni nibbattetvā brahmaloke nibbattadevatāpi atthi, sabbabuddhānaṃ pana ekāva anusāsanī ekaṃ sāsananti katvā “idheva kho, sāriputtā”ti aññabuddhānaṃ sāsanampi imameva sāsanaṃ karonto āha. |
Therein, although there were devas who had attained the three path-fruits in the teaching of the Kassapa Dasabala and were reborn in the Brahma world, yet, because for all Buddhas there is one teaching, one doctrine, he said, “Right here, Sāriputta,” making the teaching of other Buddhas this very teaching. |
ettāvatā tathāgatena samāpattiyā thāmo kathito. |
By this much, the Tathāgata explained the power of the attainment. |
♦ idāni sāriputtattheraṃ ārabbha tantivasena anusāsaniṃ kathento tasmātiha, sāriputtāti āha. |
♦ Now, with reference to the venerable Sāriputta, and giving a teaching by way of the text, he said, ‘Therefore, Sāriputta.’ |
tattha tasmāti yasmā tā devatā idheva santaṃ samāpattiṃ nibbattetvā sante bhave nibbattā, tasmā. |
Therein, ‘therefore’ means because those devas, having produced a peaceful attainment right here, were reborn in a peaceful existence, therefore. |
santindriyāti pañcannaṃ indriyānaṃ santatāya nibbutatāya paṇītatāya santindriyā. |
‘Of peaceful faculties’ means of peaceful faculties because of the peacefulness, tranquility, and sublimity of the five faculties. |
santamānasāti mānasassa santatāya nibbutatāya paṇītatāya santamānasā. |
‘Of peaceful mind’ means of peaceful mind because of the peacefulness, tranquility, and sublimity of the mind. |
santaṃyeva upahāraṃ upaharissāmāti kāyacittūpahāraṃ santaṃ nibbutaṃ paṇītaṃyeva upaharissāma. |
‘We will offer a peaceful offering’ means we will offer a bodily and mental offering that is peaceful, tranquil, and sublime. |
sabrahmacārīsūti samānaṃ ekuddesatādiṃ brahmaṃ carantesu sahadhammikesu. |
‘To our fellow holy-life practitioners’ means to our companions in the holy life who practice the same, the single study, etc. |
evañhi vo, sāriputta, sikkhitabbanti iminā ettakena vārena bhagavā desanaṃ sabbaññubhāsitaṃ akāsi. |
‘Thus you should train, Sāriputta’ — with this much of a phrase, the Blessed One made the discourse one spoken by the All-Knowing One. |
anassunti naṭṭhā vinaṭṭhā. |
‘Are lost’ means are destroyed, ruined. |
ye imaṃ dhammapariyāyaṃ nāssosunti ye attano pāpikaṃ tucchaṃ niratthakaṃ diṭṭhiṃ nissāya imaṃ evarūpaṃ dhammadesanaṃ sotuṃ na labhiṃsūti yathānusandhinā desanaṃ niṭṭhāpesi. |
‘Those who did not hear this Dhamma discourse’ means those who, on account of their own evil, empty, and worthless view, did not get to hear such a Dhamma discourse. Thus he concluded the discourse according to its sequence. |
♦ 38. chaṭṭhe varaṇāyaṃ viharatīti varaṇā nāma ekaṃ nagaraṃ, taṃ upanissāya viharati. |
♦ 38. In the sixth, ‘he dwells at Varaṇā’ means Varaṇā is a certain city; he dwells near it. |
kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetūti kāmarāgābhinivesahetu, kāmarāgavinibandhahetu, kāmarāgapaligedhahetu, kāmarāgapariyuṭṭhānahetu, kāmarāgājjhosānahetūti attho. |
‘Because of the adherence, bondage, entanglement, obsession, and resolve of sensual lust’ means because of the adherence of sensual lust, because of the bondage of sensual lust, because of the entanglement of sensual lust, because of the obsession of sensual lust, because of the resolve of sensual lust is the meaning. |
idaṃ vuttaṃ hoti — yvāyaṃ pañca kāmaguṇe nissāya uppajjati kāmarāgo, tassābhinivesādihetu. |
This is what is meant: that which is the sensual lust that arises depending on the five strands of sensual pleasure; because of adherence to it, because of being bound by it, because of being entangled in that very sensual lust as if in a great swamp, because of being immersed in it, because of being obsessed with and possessed by that very sensual lust, because of having swallowed it, finished it, and possessed it. |
kāmarāgena abhiniviṭṭhattā vinibaddhattā tasmiṃyeva ca kāmarāge mahāpaṅke viya paligedhattā anupaviṭṭhattā teneva ca kāmarāgena pariyuṭṭhitattā gahitattā kāmarāgeneva ca ajjhositattā gilitvā pariniṭṭhapetvā gahitattāti. |
In the passages on the lust for views, etc., the same method applies. |
diṭṭhirāgādipadesupi eseva nayo. |
‘The lust for views’ here should be understood as the lust that arises depending on the sixty-two views. |
diṭṭhirāgoti panettha dvāsaṭṭhi diṭṭhiyo nissāya uppajjanakarāgo veditabbo. |
‘In the eastern provinces’ means from the place where the elder was dwelling, the province of Sāvatthī is in the eastern direction, and the elder, even while sitting, was sitting facing that way; therefore he said thus. |
puratthimesu janapadesūti therassa vasanaṭṭhānato sāvatthijanapado puratthimadisābhāge hoti, thero ca nisīdantopi tatomukhova nisinno, tasmā evamāha. |
‘He uttered an exclamation’ means he uttered a saying. |
udānaṃ udānesīti udāhāraṃ udāhari. |
Just as oil that cannot be contained by a measure flows out and is called overflow, |
yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasesakoti vuccati. |
and water that cannot be contained by a lake overflows and is called a flood, in the same way, the word of joy that cannot be contained by the heart, being excessive and not staying inside, comes out, and that is called an exclamation; the meaning is that he uttered such a joyful word. |
yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati, evamevaṃ yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati, evarūpaṃ pītimayavacanaṃ nicchāresīti attho. |
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♦ 39. sattame gundāvaneti evaṃ nāmake vane. |
♦ 39. In the seventh, ‘in the Guṇḍā grove’ means in the grove so named. |
upasaṅkamīti “mahākaccānatthero kira nāma attano pitumattampi ayyakamattampi disvā neva abhivādeti na paccuṭṭheti na āsanena nimantetī”ti sutvā “na sakkā ettakena niṭṭhaṃ gantuṃ, upasaṅkamitvā naṃ pariggaṇhissāmī”ti bhuttapātarāso yenāyasmā mahākaccāno tenupasaṅkami. |
‘Approached him’ means having heard, “The venerable Mahākaccāna, it is said, upon seeing even his own father or grandfather, neither pays homage, nor rises up, nor invites him with a seat,” and thinking, “One cannot come to a conclusion with just this, I will approach him and find out,” after his morning meal, he approached the venerable Mahākaccāna. |
jiṇṇeti jarājiṇṇe. |
‘Old’ means worn out by age. |
vuddheti vayovuddhe. |
‘Aged’ means advanced in years. |
mahallaketi jātimahallake. |
‘Elderly’ means old in birth. |
addhagateti dīghakāladdhānaṃ atikkante. |
‘Who have traversed the path’ means who have passed a long period of time. |
vayoanuppatteti pacchimavayaṃ anuppatte. |
‘Who have reached the final stage of life’ means who have reached old age. |
tayidaṃ, bho kaccāna, tathevāti, bho kaccāna, yaṃ taṃ amhehi kevalaṃ sutameva, taṃ iminā diṭṭhena sameti. |
‘This, Master Kaccāna, is just so’ means, Master Kaccāna, what we have only heard, that agrees with what is now seen. |
tasmā taṃ tatheva, na aññathā. |
Therefore, it is just so, not otherwise. |
na hi bhavaṃ kaccāno brāhmaṇeti idaṃ attānaṃ sandhāya vadati. |
‘For you, Kaccāna, are not a brahmin’ — he says this with reference to himself. |
ayaṃ kirassa adhippāyo — amhe evaṃ mahallake disvā bhoto kaccānassa abhivādanamattampi paccuṭṭhānamattampi āsanena nimantanamattampi natthīti. |
This is his intention: “Upon seeing us who are so old, Master Kaccāna does not even pay homage, rise up, or invite us with a seat.” |
na sampannamevāti na yuttameva na anucchavikameva. |
‘It is not at all proper’ means it is not at all right, not at all suitable. |
♦ thero brāhmaṇassa vacanaṃ sutvā “ayaṃ brāhmaṇo neva vuddhe jānāti na dahare, ācikkhissāmissa vuddhe ca dahare cā”ti desanaṃ vaḍḍhento atthi brāhmaṇātiādimāha. |
♦ The elder, hearing the brahmin’s words, and thinking, “This brahmin knows neither the old nor the young; I will explain to him the old and the young,” extending the discourse, said, “There is, brahmin,” etc. |
tattha jānatāti sabbaṃ neyyaṃ jānantena. |
Therein, ‘knowing’ means by knowing all that is to be known. |
passatāti tadeva hatthe ṭhapitaṃ āmalakaṃ viya passantena. |
‘Seeing’ means by seeing it as if it were a myrobalan fruit placed in the hand. |
vuddhabhūmīti yena kāraṇena vuddho nāma hoti, taṃ kāraṇaṃ. |
‘The state of being old’ means the reason why one is called old. |
daharabhūmīti yena kāraṇena daharo nāma hoti, taṃ kāraṇaṃ. |
‘The state of being young’ means the reason why one is called young. |
āsītikoti asītivassavayo. |
‘Eighty’ means eighty years of age. |
nāvutikoti navutivassavayo. |
‘Ninety’ means ninety years of age. |
kāme paribhuñjatīti vatthukāme kilesakāmeti duvidhepi kāme kamanavasena paribhuñjati. |
‘He indulges in sensual pleasures’ means he indulges in both kinds of sensual pleasures, object-pleasures and defilement-pleasures, by way of desire. |
kāmamajjhāvasatīti duvidhepi kāme ghare gharassāmiko viya vasati adhivasati. |
‘He dwells in the midst of sensual pleasures’ means he dwells, he lives in both kinds of sensual pleasures like a master in his house. |
kāmapariyesanāya ussukoti duvidhānampi kāmānaṃ pariyesanatthaṃ ussukkamāpanno. |
‘He is eager in the search for sensual pleasures’ means he is eager to search for both kinds of sensual pleasures. |
bālo na therotveva saṅkhyaṃ gacchatīti so na thero bālo mandotveva gaṇanaṃ gacchati. |
‘He is counted as a fool, not an elder’ means he is counted as a fool, a dullard, not an elder. |
vuttaṃ hetaṃ — |
For it has been said: |
♦ “na tena thero so hoti, yenassa palitaṃ siro. |
♦ “He is not an elder by this, that his head is gray. |
♦ paripakko vayo tassa, moghajiṇṇoti vuccatī”ti. |
♦ His age is ripe; he is called ‘aged in vain.’” |
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♦ daharoti taruṇo. |
♦ ‘Young’ means youthful. |
yuvāti yobbanena samannāgato. |
‘A youth’ means endowed with youth. |
susukāḷakesoti suṭṭhu kāḷakeso. |
‘With very black hair’ means with hair that is very black. |
bhadrena yobbanena samannāgatoti yena yobbanena samannāgato yuvā, taṃ yobbanaṃ bhadraṃ laddhakanti dasseti. |
‘Endowed with goodly youth’ shows that the youth with which a young man is endowed is called goodly. |
paṭhamena vayasāti paṭhamavayo nāma tettiṃsa vassāni, tena samannāgatoti attho. |
‘In the first stage of life’ means the first stage of life is thirty-three years; endowed with that is the meaning. |
paṇḍito therotveva saṅkhyaṃ gacchatīti so evarūpo puggalo paṇḍitoti ca theroti ca gaṇanaṃ gacchati. |
‘He is counted as a wise man, an elder’ means such a person is counted as both a wise man and an elder. |
vuttampi cetaṃ — |
It has also been said: |
♦ “yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo. |
♦ “He in whom there is truth and Dhamma, harmlessness, restraint, and self-control, |
♦ sa ve vantamalo dhīro, thero iti pavuccatī”ti. |
♦ he indeed, with stain vomited out, the wise one, is called an elder.” |
. |
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♦ 40. aṭṭhame corā balavanto hontīti pakkhasampannā, parivārasampannā, dhanasampannā, nivāsaṭṭhānasampannā, vāhanasampannā ca honti. |
♦ 40. In the eighth, ‘thieves are strong’ means they are endowed with a faction, endowed with a retinue, endowed with wealth, endowed with a dwelling place, and endowed with vehicles. |
rājāno tasmiṃ samaye dubbalā hontīti tasmiṃ samaye rājāno tāsaṃ sampattīnaṃ abhāvena dubbalā honti. |
‘Kings at that time are weak’ means at that time kings are weak due to the lack of those endowments. |
atiyātunti bahiddhā janapadacārikaṃ caritvā icchiticchitakkhaṇe antonagaraṃ pavisituṃ. |
‘To go beyond’ means having wandered on tour in the country outside, to enter the city at will. |
niyyātunti “corā janapadaṃ vilumpanti maddanti, te nisedhessāmā”ti paṭhamayāme vā majjhimayāme vā pacchimayāme vā nikkhamituṃ phāsukaṃ na hoti. |
‘To go out’ means thinking, “Thieves are plundering and oppressing the country, we will stop them,” it is not easy to go out in the first watch, or the middle watch, or the last watch. |
tato uṭṭhāya corā manusse pothetvā acchinditvā gacchanti. |
Then the thieves get up, beat the people, and go away having robbed them. |
paccantime vā janapade anusaññātunti gāmaṃ vāsakaraṇatthāya setuṃ attharaṇatthāya pokkharaṇiṃ khaṇāpanatthāya sālādīnaṃ karaṇatthāya paccantime janapade anusaññātumpi na sukhaṃ hoti. |
‘Or to survey the border provinces’ means even to survey the border provinces for the purpose of establishing a village, for laying out a bridge, for having a pond dug, for the construction of halls, etc., is not easy. |
brāhmaṇagahapatikānanti antonagaravāsīnaṃ brāhmaṇagahapatikānaṃ. |
‘Of the brahmins and householders’ means of the brahmins and householders dwelling inside the city. |
bāhirāni vā kammantānīti bahigāme ārāme khettakammantāni. |
‘Or the works outside’ means the fields and works in the parks outside the village. |
pāpabhikkhū balavanto hontīti pakkhuttarā yasuttarā puññavanto bahukehi upaṭṭhākehi ca upaṭṭhākīhi ca samannāgatā rājarājamahāmattasannissitā. |
‘Evil bhikkhus are strong’ means superior in faction, superior in fame, meritorious, endowed with many male and female supporters, and associated with kings and royal ministers. |
pesalā bhikkhū tasmiṃ samaye dubbalā hontīti tasmiṃ samaye piyasīlā bhikkhū tāsaṃ sampattīnaṃ abhāvena dubbalā honti. |
‘Good bhikkhus at that time are weak’ means at that time the bhikkhus of pleasing virtue are weak due to the lack of those endowments. |
tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyantīti nissaddā hutvā saṅghamajjhe nisinnā kiñci ekavacanampi mukhaṃ ukkhipitvā kathetuṃ asakkontā pajjhāyantā viya nisīdanti. |
‘Being silent, silent, they shrink away in the midst of the Sangha’ means being silent, they sit in the midst of the Sangha unable to lift their heads and say even a single word, as if they were brooding. |
tayidanti tadetaṃ kāraṇaṃ. |
‘That’ means that reason. |
sukkapakkho vuttavipallāsena veditabbo. |
The bright side should be understood by reversing what has been said. |
♦ 41. navame micchāpaṭipattādhikaraṇahetūti micchāpaṭipattiyā kāraṇahetu paṭipajjanahetūti attho. |
♦ 41. In the ninth, ‘the cause of the wrong practice of the dispute’ means the cause of the reason for the wrong practice, the cause of the practice is the meaning. |
ñāyaṃ dhammaṃ kusalanti sahavipassanakaṃ maggaṃ. |
‘The right, the Dhamma, the wholesome’ means the path together with insight. |
evarūpo hi sahavipassanakaṃ maggaṃ ārādhetuṃ sampādetuṃ pūretuṃ na sakkoti. |
For such a one is not able to accomplish, fulfill, or complete the path together with insight. |
sukkapakkho vuttavipallāsena veditabbo. |
The bright side should be understood by reversing what has been said. |
imasmiṃ sutte saha vipassanāya maggo kathito. |
In this sutta, the path together with insight is described. |
♦ 42. dasame duggahitehīti uppaṭipāṭiyā gahitehi. |
♦ 42. In the tenth, ‘by what is badly grasped’ means by what is grasped in the wrong order. |
byañjanappatirūpakehīti byañjanaso patirūpakehi akkharacitratāya laddhakehi. |
‘By counterfeit expressions’ means by expressions that are counterfeit in phrasing, obtained through cleverness of letters. |
atthañca dhammañca paṭibāhantīti suggahitasuttantānaṃ atthañca pāḷiñca paṭibāhanti, attano duggahitasuttantānaṃyeva atthañca pāḷiñca uttaritaraṃ katvā dassenti. |
‘They obstruct both the meaning and the Dhamma’ means they obstruct the meaning and the Pāḷi text of well-grasped suttas; they show the meaning and the Pāḷi text of their own badly grasped suttas as superior. |
sukkapakkho vuttavipallāsena veditabbo. |
The bright side should be understood by reversing what has been said. |
imasmiṃ sutte sāsanassa vuddhi ca parihāni ca kathitāti. |
In this sutta, the growth and decline of the teaching are described. |
♦ samacittavaggo catuttho. |
♦ The fourth chapter, on the Balanced Mind. |
♦ 5. parisavaggavaṇṇanā |
♦ 5. Commentary on the Parisā Vagga |
♦ 43. pañcamassa paṭhame uttānāti pākaṭā appaṭicchannā. |
♦ 43. In the first of the fifth, ‘shallow’ means manifest, unconcealed. |
gambhīrāti guḷhā paṭicchannā. |
‘Profound’ means hidden, concealed. |
uddhatāti uddhaccena samannāgatā. |
‘Agitated’ means endowed with restlessness. |
unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti. |
‘Haughty’ means with pride grown high; with empty pride arisen is what is meant. |
capalāti pattacīvaramaṇḍanādinā cāpallena yuttā. |
‘Frivolous’ means endowed with the frivolity of adorning the bowl and robe, etc. |
mukharāti mukhakharā kharavacanā. |
‘Harsh-mouthed’ means of harsh speech, of sharp words. |
vikiṇṇavācāti asaṃyatavacanā divasampi niratthakavacanapalāpino. |
‘Of scattered speech’ means of unrestrained speech, prattling useless words all day. |
muṭṭhassatīti vissaṭṭhasatino. |
‘Of confused mindfulness’ means of lapsed mindfulness. |
asampajānāti nippaññā. |
‘Without clear comprehension’ means without wisdom. |
asamāhitāti cittekaggatāmattassāpi alābhino. |
‘Unconcentrated’ means not having attained even a little one-pointedness of mind. |
pākatindriyāti pakatiyā ṭhitehi vivaṭehi arakkhitehi indriyehi samannāgatā. |
‘With unguarded faculties’ means endowed with faculties that are in their natural state, open, and unguarded. |
sukkapakkho vuttavipallāsena veditabbo. |
The bright side should be understood by reversing what has been said. |
♦ 44. dutiye bhaṇḍanajātāti bhaṇḍanaṃ vuccati kalahassa pubbabhāgo, taṃ tesaṃ jātanti bhaṇḍanajātā. |
♦ 44. In the second, ‘given to quarreling’ means quarreling is the preliminary stage of a dispute; that has arisen for them, thus they are given to quarreling. |
tathā “mayaṃ tumhe daṇḍāpessāma bandhāpessāmā”tiādivacanappavattiyā sañjātakalahā. |
Thus, with the utterance of words like, “We will have you punished, we will have you bound,” they are given to quarreling. |
ayaṃ tāva gihīsu nayo. |
This, for now, is the way with householders. |
pabbajitā pana āpattivītikkamavācaṃ vadantā kalahajātā nāma. |
But ordained ones, by speaking words of transgression of an offense, are called given to quarreling. |
vivādāpannāti viruddhavādaṃ āpannā. |
‘Engaged in disputes’ means engaged in contradictory arguments. |
mukhasattīhi vitudantāti guṇānaṃ chindanaṭṭhena dubbhāsitā vācā mukhasattiyoti vuccanti, tāhi vitudantā vijjhantā. |
‘Wounding with the spears of the mouth’ means ill-spoken words, because they cut off virtues, are called spears of the mouth; wounding, piercing with them. |
samaggāti ekakammaṃ ekuddeso samasikkhatāti etesaṃ karaṇena samaggatāya sahitā. |
‘In harmony’ means united in harmony by the performance of a single act, a single recitation, and the same training. |
piyacakkhūhīti mettācakkhūhi. |
‘With loving eyes’ means with the eyes of loving-kindness. |
♦ 45. tatiye aggavatīti uttamapuggalavatī, aggāya vā uttamāya paṭipattiyā samannāgatā. |
♦ 45. In the third, ‘having a chief’ means having a supreme person, or endowed with a supreme practice. |
tato viparītā anaggavatī. |
The opposite of that is ‘not having a chief’. |
bāhulikāti cīvarādibāhullāya paṭipannā. |
‘Given to abundance’ means practicing for the abundance of robes, etc. |
sāsanaṃ sithilaṃ gaṇhantīti sāthalikā. |
‘They take the teaching loosely’ means they are lax. |
okkamane pubbaṅgamāti ettha okkamanaṃ vuccati avagamanaṭṭhena pañca nīvaraṇāni, tena pañcanīvaraṇapūraṇe pubbaṅgamāti vuttaṃ hoti. |
‘They take the lead in backsliding’ — here, backsliding means the five hindrances by way of going down; by that, it is said that they take the lead in fulfilling the five hindrances. |
paviveketi upadhiviveke nibbāne. |
‘In seclusion’ means in the seclusion of the substrata, in Nibbāna. |
nikkhittadhurāti tividhepi viveke oropitadhurā. |
‘They have laid down the yoke’ means they have cast off the yoke in the threefold seclusion. |
na vīriyaṃ ārabhantīti duvidhampi vīriyaṃ na karonti. |
‘They do not initiate energy’ means they do not perform both kinds of energy. |
appattassa pattiyāti pubbe appattassa jhānavipassanāmaggaphalavisesassa pattiatthāya. |
‘For the attainment of the unattained’ means for the purpose of attaining a special state of jhāna, insight, path, and fruit not previously attained. |
itaraṃ padadvayaṃ tasseva vevacanaṃ. |
The other two phrases are synonyms for that. |
pacchimā janatāti saddhivihārikāntevāsikajano . |
‘The future generation’ means the generation of pupils and co-residents. |
diṭṭhānugatiṃ āpajjatīti ācariyupajjhāyehi kataṃ anukaronto diṭṭhassa tesaṃ ācārassa anugatiṃ āpajjati nāma. |
‘They follow the example they have seen’ means imitating what has been done by their teachers and preceptors, they are said to follow the example of their conduct that they have seen. |
sesaṃ vuttapaṭipakkhanayena veditabbaṃ. |
The rest should be understood in the opposite way to what has been said. |
♦ 46. catutthe ariyāti ariyasāvakaparisā. |
♦ 46. In the fourth, ‘noble’ means the assembly of noble disciples. |
anariyāti puthujjanaparisā. |
‘Ignoble’ means the assembly of ordinary people. |
“idaṃ dukkhan”ti yathābhūtaṃ nappajānantīti ṭhapetvā taṇhaṃ tebhūmakā pañcakkhandhā dukkhasaccaṃ nāma, ettakameva dukkhaṃ, ito uddhaṃ dukkhaṃ natthīti yathāsabhāvato nappajānanti. |
‘They do not understand as it really is, “This is suffering”’ means the five aggregates of the three realms, apart from craving, are called the truth of suffering; they do not understand according to its true nature that this much is suffering, and beyond this there is no suffering. |
esa nayo sabbattha. |
This is the method everywhere. |
sesapadesu pana tassa dukkhassa samuṭṭhāpikā purimataṇhā samudayo nāma, tassāyeva taṇhāya, dvinnampi vā tesaṃ saccānaṃ accantakkhayo asamuppatti dukkhanirodho nāma, aṭṭhaṅgiko ariyamaggo dukkhanirodhagāminī paṭipadā nāmāti evaṃ imasmiṃ sutte catūhi saccehi cattāro maggā ca cattāri ca phalāni kathitāni. |
In the other passages, however, the former craving that originates that suffering is called the origin; the utter fading away and non-arising of that very craving, or of both those truths, is called the cessation of suffering; the noble eightfold path is called the practice leading to the cessation of suffering. Thus in this sutta, by the four truths, the four paths and the four fruits are described. |
♦ 47. pañcame parisākasaṭoti kasaṭaparisā kacavaraparisā palāpaparisāti attho. |
♦ 47. In the fifth, ‘the dregs of an assembly’ means a dreg-assembly, a rubbish-assembly, a chaff-assembly is the meaning. |
parisāmaṇḍoti pasannaparisā sāraparisāti attho. |
‘The cream of an assembly’ means a faithful assembly, a core assembly is the meaning. |
chandāgatiṃ gacchantīti chandena agatiṃ gacchanti, akattabbaṃ karontīti attho. |
‘They go the wrong way through desire’ means they go the wrong way through desire; they do what should not be done is the meaning. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
imāni pana cattāri agatigamanāni bhaṇḍabhājanīye ca vinicchayaṭṭhāne ca labbhanti. |
These four wrong ways are found in the distribution of goods and in a place of judgment. |
tattha bhaṇḍabhājanīye tāva attano bhārabhūtānaṃ bhikkhūnaṃ amanāpe bhaṇḍake patte taṃ parivattetvā manāpaṃ dento chandāgatiṃ gacchati nāma. |
Therein, in the distribution of goods, when an unpleasant item falls to the bhikkhus for whom one is responsible, by changing it and giving a pleasant one, one is said to go the wrong way through desire. |
attano pana abhārabhūtānaṃ manāpe bhaṇḍake patte taṃ parivattetvā amanāpaṃ dento dosāgatiṃ gacchati nāma. |
But when a pleasant item falls to those for whom one is not responsible, by changing it and giving an unpleasant one, one is said to go the wrong way through hate. |
bhaṇḍakabhājanīyavatthuñca ṭhitikañca ajānanto mohāgatiṃ gacchati nāma. |
Not knowing the item for distribution and the rule, one is said to go the wrong way through delusion. |
mukharānaṃ vā rājādinissitānaṃ vā “ime me amanāpe bhaṇḍake dinne anatthampi kareyyun”ti bhayena parivattetvā manāpaṃ dento bhayāgatiṃ gacchati nāma. |
For those who are harsh-mouthed or associated with the king, etc., thinking, “If I give them an unpleasant item, they might even do me harm,” and changing it and giving a pleasant one out of fear, one is said to go the wrong way through fear. |
yo pana evaṃ na gacchati, sabbesaṃ tulābhūto pamāṇabhūto majjhatto hutvā yaṃ yassa pāpuṇāti, taññeva tassa deti, ayaṃ catubbidhampi agatigamanaṃ na gacchati nāma. |
But one who does not go thus, but being like a balance, a measure, and neutral to all, gives to each what he is due, he is said not to go the wrong way in any of the four ways. |
vinicchayaṭṭhāne pana attano bhārabhūtassa garukāpattiṃ lahukāpattīti katvā kathento chandāgatiṃ gacchati nāma. |
In a place of judgment, however, by speaking of a serious offense of one for whom one is responsible as a light offense, one is said to go the wrong way through desire. |
itarassa lahukāpattiṃ garukāpattīti katvā kathento dosāgatiṃ gacchati nāma. |
By speaking of a light offense of another as a serious offense, one is said to go the wrong way through hate. |
āpattivuṭṭhānaṃ pana samuccayakkhandhakañca ajānanto mohāgatiṃ gacchati nāma. |
But not knowing the rehabilitation from an offense and the summary of rules, one is said to go the wrong way through delusion. |
mukharassa vā rājapūjitassa vā “ayaṃ me garukaṃ katvā āpattiṃ kathentassa anatthampi kareyyā”ti garukameva lahukāti katvā kathento bhayāgatiṃ gacchati nāma. |
For one who is harsh-mouthed or honored by the king, thinking, “If I speak of his offense as serious, he might even do me harm,” and speaking of a serious offense as light, one is said to go the wrong way through fear. |
yo pana sabbesaṃ yathābhūtameva katheti, ayaṃ catubbidhampi agatigamanaṃ na gacchati nāma. |
But one who speaks of it as it really is for all, he is said not to go the wrong way in any of the four ways. |
♦ 48. chaṭṭhe okkācitavinītāti dubbinītā. |
♦ 48. In the sixth, ‘ill-trained’ means badly trained. |
no paṭipucchāvinītāti na pucchitvā vinītā. |
‘Not trained by questioning’ means not trained by asking questions. |
gambhīrāti pāḷivasena gambhīrā sallasuttasadisā. |
‘Profound’ means profound in Pāḷi text, like the Salla Sutta. |
gambhīratthāti atthavasena gambhīrā mahāvedallasuttasadisā. |
‘Of profound meaning’ means of profound meaning, like the Mahāvedalla Sutta. |
lokuttarāti lokuttarātthadīpakā . |
‘Supramundane’ means elucidating the supramundane meaning. |
suññatāpaṭisaṃyuttāti sattasuññaṃ dhammamattameva pakāsakā asaṅkhatasaṃyuttasadisā. |
‘Connected with emptiness’ means elucidating only the seven kinds of emptiness and the mere states of Dhamma, like the sutta connected with the unconditioned. |
na aññā cittaṃ upaṭṭhapentīti vijānanatthāya cittaṃ na upaṭṭhapenti, niddāyanti vā aññavihitā vā honti. |
‘They do not apply their minds to understanding’ means they do not apply their minds for the purpose of knowing; they fall asleep or are otherwise distracted. |
uggahetabbaṃ pariyāpuṇitabbanti uggahetabbe ca pariyāpuṇitabbe ca. |
‘What should be learned and mastered’ means in what should be learned and in what should be mastered. |
kavitāti kavīhi katā. |
‘Poetic’ means made by poets. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that. |
cittakkharāti vicitrākkharā. |
‘Of ornate letters’ means of varied letters. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that. |
bāhirakāti sāsanato bahibhūtā. |
‘External’ means outside of the teaching. |
sāvakabhāsitāti tesaṃ tesaṃ sāvakehi bhāsitā. |
‘Spoken by disciples’ means spoken by their respective disciples. |
sussūsantīti akkharacittatāya ceva sarasampattiyā ca attamanā hutvā suṇanti. |
‘They listen eagerly’ means because of the cleverness of the letters and the perfection of the sound, being pleased, they listen. |
na ceva aññamaññaṃ paṭipucchantīti aññamaññaṃ atthaṃ vā anusandhiṃ vā pubbāparaṃ vā na pucchanti. |
‘They do not question one another’ means they do not ask one another about the meaning, the connection, or the sequence. |
na ca paṭivicarantīti pucchanatthāya cārikaṃ na vicaranti. |
‘And they do not travel about to inquire’ means they do not travel on tour for the purpose of asking questions. |
idaṃ kathanti idaṃ byañjanaṃ kathaṃ ropetabbaṃ kinti ropetabbaṃ? |
‘This saying’ means how should this expression be applied, how should it be applied? |
imassa ko atthoti imassa bhāsitassa ko attho, kā anusandhi, kiṃ pubbāparaṃ? |
‘What is the meaning of this?’ means what is the meaning of this saying, what is its connection, what is its sequence? |
avivaṭanti paṭicchannaṃ. |
‘What is not revealed’ means what is concealed. |
na vivarantīti na ugghāṭenti. |
‘They do not reveal’ means they do not uncover. |
anuttānīkatanti apākaṭaṃ kataṃ. |
‘What is not made plain’ means what is made not manifest. |
na uttāniṃ karontīti pākaṭaṃ na karonti. |
‘They do not make plain’ means they do not make manifest. |
kaṅkhāṭhāniyesūti kaṅkhāya kāraṇabhūtesu. |
‘In matters of doubt’ means in matters that are a cause of doubt. |
sukkapakkho vuttavipallāsena veditabbo. |
The bright side should be understood by reversing what has been said. |
♦ 49. sattame āmisagarūti catupaccayagarukā lokuttaradhammaṃ lāmakato gahetvā ṭhitaparisā. |
♦ 49. In the seventh, ‘who value material things’ means the assembly that values the four requisites, having taken the supramundane Dhamma as of little worth. |
saddhammagarūti nava lokuttaradhamme garuke katvā cattāro paccaye lāmakato gahetvā ṭhitaparisā. |
‘Who value the good Dhamma’ means the assembly that values the nine supramundane states, having taken the four requisites as of little worth. |
ubhatobhāgavimuttoti dvīhi bhāgehi vimutto. |
‘Liberated in both ways’ means liberated in two ways. |
paññāvimuttoti paññāya vimutto sukkhavipassakakhīṇāsavo. |
‘Liberated by wisdom’ means liberated by wisdom, an arahant of dry insight. |
kāyasakkhīti kāyena jhānaphassaṃ phusitvā pacchā nirodhaṃ nibbānaṃ sacchikatvā ṭhito. |
‘A bodily witness’ means one who, having touched the jhāna-attainment with his body, afterwards realizes Nibbāna, the cessation, and stands. |
diṭṭhippattoti diṭṭhantaṃ patto. |
‘One who has attained to view’ means one who has reached the end of view. |
ime dvepi chasu ṭhānesu labbhanti. |
These two are found in six places. |
saddhāvimuttoti saddahanto vimutto. |
‘Liberated by faith’ means one who is liberated while believing. |
ayampi chasu ṭhānesu labbhati. |
This one also is found in six places. |
dhammaṃ anussaratīti dhammānusārī. |
‘One who follows the Dhamma’ means a Dhamma-follower. |
saddhaṃ anussaratīti saddhānusārī. |
‘One who follows faith’ means a faith-follower. |
ime dvepi paṭhamamaggasamaṅgino. |
These two are endowed with the first path. |
kalyāṇadhammoti sundaradhammo. |
‘Of good character’ means of beautiful character. |
dussīlo pāpadhammoti nissīlo lāmakadhammo. |
‘Immoral, of bad character’ means without virtue, of low character. |
imaṃ kasmā gaṇhanti? |
Why do they include this one? |
sabbesu hi ekasadisesu jātesu sīlavantesu balavagāravaṃ na hoti, ekaccesu pana dussīlesu sati sīlavantānaṃ upari balavagāravaṃ hotīti maññantā gaṇhanti. |
Because when all are of one kind, all virtuous, there is no strong respect. But when some are immoral, they think that there is strong respect for the virtuous. |
te tena lābhaṃ labhantīti te bhikkhū ekaccānaṃ vaṇṇaṃ ekaccānaṃ avaṇṇaṃ kathetvā cattāro paccaye labhanti. |
‘They get a gain from that’ means those bhikkhus, by praising some and dispraising others, obtain the four requisites. |
gathitāti taṇhāya ganthitā. |
‘Bound’ means bound by craving. |
mucchitāti taṇhāvaseneva mucchitā. |
‘Infatuated’ means infatuated by the power of craving. |
ajjhopannāti ajjhosāya gilitvā pariniṭṭhapetvā ṭhitā. |
‘Obsessed’ means having swallowed, finished, and clung to by obsession. |
anādīnavadassāvinoti apaccavekkhitaparibhoge ādīnavaṃ apassantā. |
‘Not seeing the danger’ means not seeing the danger in consumption without reflection. |
anissaraṇapaññāti catūsu paccayesu chandarāgāpakaḍḍhanāya nissaraṇapaññāya virahitā idamatthaṃ etanti ajānantā. |
‘Without the wisdom of escape’ means devoid of the wisdom of escape for pulling away from the craving and lust for the four requisites, not knowing that this is for this purpose. |
paribhuñjantīti sacchandarāgā hutvā paribhuñjanti. |
‘They consume’ means they consume with craving and lust. |
♦ sukkapakkhe ubhatobhāgavimuttotiādīsu ayaṃ sattannampi ariyapuggalānaṃ saṅkhepapakāsanā — eko bhikkhu paññādhurena abhiniviṭṭho aṭṭha samāpattiyo nibbattetvā sotāpattimaggaṃ pāpuṇāti. |
♦ In the bright side, ‘liberated in both ways,’ etc., this is the brief explanation of the seven noble persons: one bhikkhu, committed to the path of wisdom, produces the eight attainments and reaches the path of stream-entry. |
so tasmiṃ khaṇe dhammānusārī nāma hoti, sotāpattiphalādīsu chasu ṭhānesu kāyasakkhi nāma, arahattaphalakkhaṇe ubhatobhāgavimutto nāma. |
At that moment, he is called a Dhamma-follower; in the six places of the fruit of stream-entry, etc., he is called a bodily witness; at the moment of the fruit of arahantship, he is called liberated in both ways. |
samāpattīhi vikkhambhanavimuttiyā maggena samucchedavimuttiyāti dvikkhattuṃ vā dvīhi vā bhāgehi vimuttoti attho. |
The meaning is that he is liberated twice or in two ways: by suppression-liberation through the attainments and by cutting-off-liberation through the path. |
aparo paññādhurena abhiniviṭṭho samāpattiyo nibbattetuṃ asakkonto sukkhavipassakova hutvā sotāpattimaggaṃ pāpuṇāti. |
Another, committed to the path of wisdom, unable to produce the attainments, and being one of dry insight, reaches the path of stream-entry. |
so tasmiṃ khaṇe dhammānusārī nāma hoti, sotāpattiphalādīsu chasu ṭhānesu diṭṭhippatto nāma, arahattaphalakkhaṇe paññāvimutto nāma. |
At that moment, he is called a Dhamma-follower; in the six places of the fruit of stream-entry, etc., he is called one who has attained to view; at the moment of the fruit of arahantship, he is called liberated by wisdom. |
aparo saddhādhurena abhiniviṭṭho aṭṭha samāpattiyo nibbattetvā sotāpattimaggaṃ pāpuṇāti. |
Another, committed to the path of faith, produces the eight attainments and reaches the path of stream-entry. |
so tasmiṃ khaṇe saddhānusārī nāma hoti, sotāpattiphalādīsu chasu ṭhānesu kāyasakkhi nāma, arahattaphalakkhaṇe ubhatobhāgavimutto nāma. |
At that moment, he is called a faith-follower; in the six places of the fruit of stream-entry, etc., he is called a bodily witness; at the moment of the fruit of arahantship, he is called liberated in both ways. |
aparo saddhādhurena abhiniviṭṭho samāpattiyo nibbattetuṃ asakkonto sukkhavipassakova hutvā sotāpattimaggaṃ pāpuṇāti. |
Another, committed to the path of faith, unable to produce the attainments, and being one of dry insight, reaches the path of stream-entry. |
so tasmiṃ khaṇe saddhānusārī nāma hoti, sotāpattiphalādīsu chasu ṭhānesu saddhāvimutto nāma, arahattaphalakkhaṇe paññāvimutto nāma. |
At that moment, he is called a faith-follower; in the six places of the fruit of stream-entry, etc., he is called liberated by faith; at the moment of the fruit of arahantship, he is called liberated by wisdom. |
♦ 50. aṭṭhame visamāti sapakkhalanaṭṭhena visamā. |
♦ 50. In the eighth, ‘uneven’ means uneven because it causes stumbling. |
samāti nipakkhalanaṭṭhena samā. |
‘Even’ means even because it does not cause stumbling. |
adhammakammānīti uddhammāni kammāni. |
‘Unrighteous acts’ means acts that are contrary to the Dhamma. |
avinayakammānīti ubbinayāni kammāni. |
‘Un-Vinaya-like acts’ means acts that are contrary to the Vinaya. |
♦ 51. navame adhammikāti niddhammā. |
♦ 51. In the ninth, ‘unrighteous’ means without Dhamma. |
dhammikāti dhammayuttā. |
‘Righteous’ means in accordance with the Dhamma. |
♦ 52. dasame adhikaraṇanti vivādādhikaraṇādicatubbidhaṃ adhikaraṇaṃ. |
♦ 52. In the tenth, ‘a dispute’ means the fourfold dispute of contention, etc. |
ādiyantīti gaṇhanti. |
‘They take up’ means they take up. |
saññāpentīti jānāpenti. |
‘They inform’ means they make known. |
na ca saññattiṃ upagacchantīti saññāpanatthaṃ na sannipatanti. |
‘And they do not come to an agreement’ means they do not assemble for the purpose of making known. |
na ca nijjhāpentīti na pekkhāpenti. |
‘And they do not cause to be examined’ means they do not cause to be looked at. |
na ca nijjhattiṃ upagacchantīti aññamaññaṃ nijjhāpanatthāya na sannipatanti. |
‘And they do not come to an examination’ means they do not assemble for the purpose of mutual examination. |
asaññattibalāti asaññattiyeva balaṃ etesanti asaññattibalā . |
‘Whose strength is in non-agreement’ means those for whom non-agreement is their strength. |
appaṭinissaggamantinoti yesaṃ hi evaṃ hoti — “sace amhehi gahitaṃ adhikaraṇaṃ dhammikaṃ bhavissati, gaṇhissāma. |
‘Those who do not counsel relinquishment’ means those who think, “If the dispute we have taken up is righteous, we will take it up. |
sace adhammikaṃ, vissajjessāmā”ti, te paṭinissaggamantino nāma honti. |
If it is unrighteous, we will abandon it”; they are called those who counsel relinquishment. |
ime pana na tathā mantentīti appaṭinissaggamantino. |
But these do not counsel thus, so they are those who do not counsel relinquishment. |
thāmasā parāmāsā abhinivissāti diṭṭhithāmena ca diṭṭhiparāmāsena ca abhinivisitvā. |
‘Having grasped and held fast with the strength of their views’ means having grasped with the strength of their views and the clinging to their views. |
idameva saccanti idaṃ amhākaṃ vacanameva saccaṃ. |
‘This alone is true’ means this word of ours alone is true. |
moghamaññanti avasesānaṃ vacanaṃ moghaṃ tucchaṃ. |
‘Other is foolish’ means the word of others is foolish, empty. |
sukkapakkho uttānatthoyevāti. |
The bright side has a clear meaning. |
♦ parisavaggo pañcamo. |
♦ The fifth chapter, on the Assembly. |
♦ paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The first fifty is finished. |
♦ 2. dutiyapaṇṇāsakaṃ |
♦ 2. The Second Fifty |
♦ (6) 1. puggalavaggavaṇṇanā |
♦ (6) 1. Commentary on the Puggala Vagga |
♦ 53. dutiyapaṇṇāsakassa paṭhame cakkavattinā saddhiṃ gahitattā “lokānukampāyā”ti na vuttaṃ. |
♦ 53. In the first of the second fifty, because it is taken with a wheel-turning monarch, “for the welfare of the world” is not said. |
ettha ca cakkavattino uppattiyā dve sampattiyo labhanti, buddhānaṃ uppattiyā tissopi. |
And here, by the arising of a wheel-turning monarch, two accomplishments are obtained; by the arising of Buddhas, all three. |
♦ 54. dutiye acchariyamanussāti āciṇṇamanussā abbhutamanussā. |
♦ 54. In the second, ‘wonderful persons’ means extraordinary persons, amazing persons. |
♦ 55. tatiye bahuno janassa anutappā hotīti mahājanassa anutāpakārī hoti. |
♦ 55. In the third, ‘they are a cause of grief for many people’ means they are a cause of grief for the great populace. |
tattha cakkavattino kālakiriyā ekacakkavāḷe devamanussānaṃ anutāpaṃ karoti, tathāgatassa kālakiriyā dasasu cakkavāḷasahassesu. |
Therein, the death of a wheel-turning monarch causes grief for the devas and humans in one world-system; the death of a Tathāgata, in ten thousand world-systems. |
♦ 56. catutthe thūpārahāti thūpassa yuttā anucchavikā. |
♦ 56. In the fourth, ‘worthy of a stūpa’ means fit for, suitable for a stūpa. |
cakkavattino hi cetiyaṃ paṭijaggitvā dve sampattiyo labhanti, buddhānaṃ cetiyaṃ paṭijaggitvā tissopi. |
For by attending to the cetiya of a wheel-turning monarch, two accomplishments are obtained; by attending to the cetiya of Buddhas, all three. |
♦ 57. pañcame buddhāti attano ānubhāvena cattāri saccāni buddhā. |
♦ 57. In the fifth, ‘have understood’ means have understood the four truths by their own power. |
♦ 58. chaṭṭhe phalantiyāti saddaṃ karontiyā. |
♦ 58. In the sixth, ‘of one that roars’ means of one that makes a sound. |
na santasantīti na bhāyanti. |
‘They are not terrified’ means they are not afraid. |
tattha khīṇāsavo attano sakkāyadiṭṭhiyā pahīnattā na bhāyati, hatthājānīyo sakkāyadiṭṭhiyā balavattāti. |
Therein, an arahant, because his identity-view is abandoned, is not afraid; a thoroughbred elephant, because its identity-view is strong. |
sattamaṭṭhamesupi eseva nayo. |
In the seventh and eighth, the same method applies. |
♦ 61. navame kiṃpurisāti kinnarā. |
♦ 61. In the ninth, ‘kiṃpurisas’ means kinnaras. |
mānusiṃ vācaṃ na bhāsantīti manussakathaṃ na kathenti. |
‘They do not speak human speech’ means they do not speak human talk. |
dhammāsokassa kira ekaṃ kinnaraṃ ānetvā dassesuṃ. |
It is said that they brought a kinnara and showed it to Dhammāsoka. |
so “kathāpetha nan”ti āha. |
He said, “Make it speak.” |
kinnaro kathetuṃ na icchati. |
The kinnara did not want to speak. |
eko puriso “ahametaṃ kathāpessāmī”ti heṭṭhāpāsādaṃ otāretvā dve khāṇuke koṭṭetvā ukkhaliṃ āropesi. |
A certain man said, “I will make it speak.” He took it down to the lower floor of the palace, drove in two stakes, and set up a pot. |
sā ubhatopassehi patati. |
It fell on both sides. |
taṃ disvā kinnaro “kiṃ aññaṃ ekaṃ khāṇukaṃ koṭṭetuṃ na vaṭṭatī”ti ettakameva āha. |
Seeing that, the kinnara said only this much: “Is it not proper to drive in another stake?” |
puna aparabhāge dve kinnare ānetvā dassesuṃ. |
On another occasion, they brought two kinnaras and showed them. |
rājā “kathāpetha ne”ti āha. |
The king said, “Make them speak.” |
te kathetuṃ na icchiṃsu. |
They did not want to speak. |
eko puriso “ahamete kathāpessāmī”ti te gahetvā antarāpaṇaṃ agamāsi. |
A certain man said, “I will make them speak.” He took them and went to the market. |
tattheko ambapakkañca macche ca addasa, eko kabiṭṭhaphalañca ambilikāphalañca. |
There one saw ripe mangoes and fish, the other a wood-apple fruit and a tamarind fruit. |
tattha purimo “mahāvisaṃ manussā khādanti, kathaṃ te kilāsino na hontī”ti āha. |
There the first said, “Humans eat a great poison; how is it that they are not leprous?” |
itaro “kathaṃ ime etaṃ nissāya kuṭṭhino na hontī”ti āha. |
The other said, “How is it that they do not get leprosy from this?” |
evaṃ mānusiṃ vācaṃ kathetuṃ sakkontāpi dve atthe sampassamānā na kathentīti. |
Thus, although they are able to speak human speech, seeing two things, they do not speak. |
♦ 62. dasame appaṭivānoti anukaṇṭhito apaccosakkito. |
♦ 62. In the tenth, ‘not shrinking back’ means not hesitating, not retreating. |
♦ 63. ekādasame asantasannivāsanti asappurisānaṃ sannivāsaṃ. |
♦ 63. In the eleventh, ‘an evil association’ means the association of untrue persons. |
na vadeyyāti ovādena vā anusāsaniyā vā na vadeyya, mā vadatūti attho. |
‘One should not speak’ means one should not speak with advice or instruction; let him not speak is the meaning. |
therampāhaṃ na vadeyyanti ahampi theraṃ bhikkhuṃ ovādānusāsanivasena na vadeyyaṃ. |
‘I would not speak to the elder’ means I too would not speak to the elder monk by way of advice and instruction. |
ahitānukampīti ahitaṃ icchamāno. |
‘Desiring what is not beneficial’ means wishing for what is not beneficial. |
no hitānukampīti hitaṃ anicchamāno. |
‘Not desiring what is beneficial’ means not wishing for what is beneficial. |
noti naṃ vadeyyanti “ahaṃ tava vacanaṃ na karissan”ti naṃ vadeyyaṃ. |
‘I would not speak to him’ means I would say to him, “I will not do what you say.” |
viheṭheyyanti vacanassa akaraṇena viheṭheyyaṃ. |
‘I would harass’ means I would harass by not doing what he says. |
passampissa nappaṭikareyyanti passantopi jānantopi ahaṃ tassa vacanaṃ na kareyyaṃ. |
‘Even seeing, I would not do it for him’ means even seeing and knowing, I would not do what he says. |
iminā upāyena sabbattha attho veditabbo. |
In this way, the meaning should be understood everywhere. |
sukkapakkhe pana sādhūti naṃ vadeyyanti “sādhu bhaddakaṃ sukathitaṃ tayā”ti tassa kathaṃ abhinandanto naṃ vadeyyanti attho. |
In the bright side, however, ‘I would say to him, “Good”’ means, “Good, excellent, well-spoken by you,” and praising his speech, I would say to him is the meaning. |
♦ 64. dvādasame ubhato vacīsaṃsāroti dvīsupi pakkhesu aññamaññaṃ akkosanapaccakkosanavasena saṃsaramānā vācā vacīsaṃsāro. |
♦ 64. In the twelfth, ‘mutual verbal assault’ means the speech that goes back and forth by way of mutual abuse and counter-abuse is a verbal assault. |
diṭṭhipaḷāsoti diṭṭhiṃ nissāya uppajjanako yugaggāhalakkhaṇo paḷāso diṭṭhipaḷāso nāma. |
‘Clinging to views’ means the clinging characterized by taking up a position that arises depending on a view is called clinging to views. |
cetaso āghātoti kopo. |
‘Anger of the mind’ means wrath. |
so hi cittaṃ āghātento uppajjati. |
For it arises by striking the mind. |
appaccayoti atuṭṭhākāro, domanassanti attho. |
‘Displeasure’ means the state of being discontented; grief is the meaning. |
anabhiraddhīti kopoyeva. |
‘Resentment’ means wrath. |
so hi anabhirādhanavasena anabhiraddhīti vuccati. |
For it is called resentment by way of not being pleased. |
ajjhattaṃ avūpasantaṃ hotīti sabbampetaṃ niyakajjhattasaṅkhāte attano citte ca saddhivihārikāntevāsikasaṅkhātāya attano parisāya ca avūpasantaṃ hoti. |
‘It is unpacified within’ means all of this is unpacified in one’s own mind, which is called the internal, and in one’s own retinue of co-residents and pupils. |
tasmetanti tasmiṃ etaṃ. |
‘In that’ means in that. |
sesaṃ vuttanayeneva veditabbanti. |
The rest should be understood in the way described. |
♦ puggalavaggo paṭhamo. |
♦ The first chapter, on Persons. |
♦ (7) 2. sukhavaggavaṇṇanā |
♦ (7) 2. Commentary on the Sukha Vagga |
♦ 65. dutiyassa paṭhame gihisukhanti gihīnaṃ sabbakāmanipphattimūlakaṃ sukhaṃ. |
♦ 65. In the first of the second, ‘the happiness of a householder’ means the happiness of householders based on the fulfillment of all desires. |
pabbajitasukhanti pabbajitānaṃ pabbajjāmūlakaṃ sukhaṃ. |
‘The happiness of one who has gone forth’ means the happiness of those who have gone forth based on the life of renunciation. |
♦ 66. dutiye kāmasukhanti kāme ārabbha uppajjanakasukhaṃ. |
♦ 66. In the second, ‘the happiness of sensual pleasures’ means the happiness that arises in connection with sensual pleasures. |
nekkhammasukhanti nekkhammaṃ vuccati pabbajjā, taṃ ārabbha uppajjanakasukhaṃ. |
‘The happiness of renunciation’ means renunciation is called the life of one who has gone forth; the happiness that arises in connection with that. |
♦ 67. tatiye upadhisukhanti tebhūmakasukhaṃ. |
♦ 67. In the third, ‘the happiness with substrata’ means the happiness of the three realms. |
nirupadhisukhanti lokuttarasukhaṃ. |
‘The happiness without substrata’ means supramundane happiness. |
♦ 68. catutthe sāsavasukhanti āsavānaṃ paccayabhūtaṃ vaṭṭasukhaṃ. |
♦ 68. In the fourth, ‘the happiness with taints’ means the happiness of the round of existence which is a condition for the taints. |
anāsavasukhanti tesaṃ apaccayabhūtaṃ vivaṭṭasukhaṃ. |
‘The happiness without taints’ means the happiness of transcending the round of existence which is not a condition for them. |
♦ 69. pañcame sāmisanti saṃkilesaṃ vaṭṭagāmisukhaṃ. |
♦ 69. In the fifth, ‘material’ means defiled, the happiness that leads to the round of existence. |
nirāmisanti nikkilesaṃ vivaṭṭagāmisukhaṃ. |
‘Spiritual’ means undefiled, the happiness that leads to transcending the round of existence. |
♦ 70. chaṭṭhe ariyasukhanti aputhujjanasukhaṃ. |
♦ 70. In the sixth, ‘noble happiness’ means the happiness of a non-ordinary person. |
anariyasukhanti puthujjanasukhaṃ. |
‘Ignoble happiness’ means the happiness of an ordinary person. |
♦ 71. sattame kāyikanti kāyaviññāṇasahajātaṃ. |
♦ 71. In the seventh, ‘bodily’ means co-arisen with bodily consciousness. |
cetasikanti manodvārikasukhaṃ. |
‘Mental’ means happiness at the mind-door. |
taṃ lokiyalokuttaramissakaṃ kathitaṃ. |
That is described as a mixture of worldly and supramundane. |
♦ 72. aṭṭhame sappītikanti paṭhamadutiyajjhānasukhaṃ. |
♦ 72. In the eighth, ‘with joy’ means the happiness of the first and second jhānas. |
nippītikanti tatiyacatutthajjhānasukhaṃ. |
‘Without joy’ means the happiness of the third and fourth jhānas. |
tattha lokiyasappītikato lokiyanippītikaṃ, lokuttarasappītikato ca lokuttaranippītikaṃ agganti evaṃ bhummantaraṃ abhinditvā aggabhāvo veditabbo. |
Therein, the state of being the highest should be understood by not distinguishing between the realms, thus: the worldly happiness without joy is higher than the worldly happiness with joy, and the supramundane happiness without joy is higher than the supramundane happiness with joy. |
♦ 73. navame sātasukhanti tīsu jhānesu sukhaṃ. |
♦ 73. In the ninth, ‘pleasant happiness’ means the happiness in the three jhānas. |
upekkhāsukhanti catutthajjhānasukhaṃ. |
‘The happiness of equanimity’ means the happiness of the fourth jhāna. |
♦ 74. dasame samādhisukhanti appanaṃ vā upacāraṃ vā pattasukhaṃ. |
♦ 74. In the tenth, ‘the happiness of concentration’ means the happiness that has reached either absorption or access. |
asamādhisukhanti tadubhayaṃ appattasukhaṃ. |
‘The happiness without concentration’ means the happiness that has not reached either of those two. |
♦ 75. ekādasame sappītikārammaṇanti sappītikaṃ jhānadvayaṃ paccavekkhantassa uppannasukhaṃ. |
♦ 75. In the eleventh, ‘with a joyful object’ means the happiness that has arisen for one who is contemplating the two jhānas with joy. |
nippītikārammaṇepi eseva nayo. |
In ‘with a joyless object,’ the same method applies. |
dvādasamepi imināva upāyena attho veditabbo. |
In the twelfth also, the meaning should be understood in this same way. |
♦ 77. terasame rūpārammaṇanti rūpāvacaracatutthajjhānārammaṇaṃ, yaṃkiñci rūpaṃ ārabbha uppajjanakaṃ vā. |
♦ 77. In the thirteenth, ‘with a form-object’ means with the fourth jhāna of the form-sphere as its object, or what arises in connection with any form. |
arūpārammaṇanti arūpāvacarajjhānārammaṇaṃ, yaṃkiñci arūpaṃ ārabbha uppajjanakaṃ vāti. |
‘With a formless object’ means with the jhāna of the formless sphere as its object, or what arises in connection with any formless state. |
♦ sukhavaggo dutiyo. |
♦ The second chapter, on Happiness. |
♦ (8) 3. sanimittavaggavaṇṇanā |
♦ (8) 3. Commentary on the Sanimitta Vagga |
♦ 78-79. tatiyassa paṭhame sanimittāti sakāraṇā. |
♦ 78-79. In the first of the third, ‘with a sign’ means with a cause. |
dutiyādīsupi eseva nayo. |
In the second, etc., the same method applies. |
nidānaṃ hetu saṅkhāro paccayo rūpanti sabbānipi hi etāni kāraṇavevacanāneva. |
‘Origin, cause, formation, condition, ground’ — all these are synonyms for cause. |
♦ 84. sattame savedanāti paccayabhūtāya sampayuttavedanāya satiyeva uppajjanti, nāsatīti attho. |
♦ 84. In the seventh, ‘with feeling’ means they arise only when there is a conditioning, associated feeling; not when there is not, is the meaning. |
aṭṭhamanavamesupi eseva nayo. |
In the eighth and ninth, the same method applies. |
♦ 87. dasame saṅkhatārammaṇāti paccayanibbattaṃ saṅkhatadhammaṃ ārammaṇaṃ katvāva uppajjanti. |
♦ 87. In the tenth, ‘with a conditioned object’ means they arise only taking as their object a conditioned state produced by conditions. |
no asaṅkhatārammaṇāti asaṅkhataṃ pana nibbānaṃ ārabbha na uppajjanti. |
‘Not with an unconditioned object’ means they do not arise in connection with the unconditioned, Nibbāna. |
na hontīti maggakkhaṇe na honti nāma, phale patte nāhesunti. |
‘They are not’ means they are not at the moment of the path; when the fruit is reached, they were not. |
evametesu dasasupi ṭhānesu yāva arahattā desanā desitāti. |
Thus in these ten places, the teaching is taught up to arahantship. |
♦ sanimittavaggo tatiyo. |
♦ The third chapter, on the Sign. |
♦ (9) 4. dhammavaggavaṇṇanā |
♦ (9) 4. Commentary on the Dhamma Vagga |
♦ 88. catutthassa paṭhame cetovimuttīti phalasamādhi. |
♦ 88. In the first of the fourth, ‘liberation of mind’ means the concentration of the fruit. |
paññāvimuttīti phalapaññā. |
‘Liberation by wisdom’ means the wisdom of the fruit. |
♦ 89. dutiye paggāhoti vīriyaṃ. |
♦ 89. In the second, ‘exertion’ means energy. |
avikkhepoti cittekaggatā. |
‘Non-distraction’ means one-pointedness of mind. |
♦ 90. tatiye nāmanti cattāro arūpakkhandhā. |
♦ 90. In the third, ‘name’ means the four formless aggregates. |
rūpanti rūpakkhandho. |
‘Form’ means the form-aggregate. |
iti imasmiṃ sutte dhammakoṭṭhāsaparicchedañāṇaṃ nāma kathitaṃ. |
Thus in this sutta, the knowledge of the analysis of the parts of the Dhamma is described. |
♦ 91. catutthe vijjāti phalañāṇaṃ. |
♦ 91. In the fourth, ‘knowledge’ means the knowledge of the fruit. |
vimuttīti taṃsampayuttā sesadhammā. |
‘Liberation’ means the other states associated with it. |
♦ 92. pañcame bhavadiṭṭhīti sassatadiṭṭhi. |
♦ 92. In the fifth, ‘the view of existence’ means the eternalist view. |
vibhavadiṭṭhīti ucchedadiṭṭhi. |
‘The view of non-existence’ means the annihilationist view. |
chaṭṭhasattamāni uttānatthāneva. |
The sixth and seventh have clear meanings. |
♦ 95. aṭṭhame dovacassatāti dubbacabhāvo. |
♦ 95. In the eighth, ‘difficulty of admonition’ means the state of being hard to speak to. |
pāpamittatāti pāpamittasevanabhāvo. |
‘Having evil friends’ means the state of associating with evil friends. |
navamaṃ vuttavipariyāyena veditabbaṃ. |
The ninth should be understood by reversing what has been said. |
♦ 97. dasame dhātukusalatāti aṭṭhārasa dhātuyo dhātūti jānanaṃ. |
♦ 97. In the tenth, ‘skill in the elements’ means knowing the eighteen elements as elements. |
manasikārakusalatāti tāsaṃyeva dhātūnaṃ aniccādivasena lakkhaṇattayaṃ āropetvā jānanaṃ. |
‘Skill in attention’ means knowing those same elements by applying the three characteristics of impermanence, etc. |
♦ 98. ekādasame āpattikusalatāti pañcannañca sattannañca āpattikkhandhānaṃ jānanaṃ. |
♦ 98. In the eleventh, ‘skill in offenses’ means knowing the five and seven classes of offenses. |
āpattivuṭṭhānakusalatāti desanāya vā kammavācāya vā āpattīhi vuṭṭhānajānananti. |
‘Skill in rehabilitation from an offense’ means knowing the rehabilitation from offenses by confession or by a formal act. |
♦ dhammavaggo catuttho. |
♦ The fourth chapter, on the Dhamma. |
♦ (10) 5. bālavaggavaṇṇanā |
♦ (10) 5. Commentary on the Bāla Vagga |
♦ 99. pañcamassa paṭhame anāgataṃ bhāraṃ vahatīti “sammajjanī padīpo ca, udakaṃ āsanena ca, chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo, pātimokkhaṃ therabhāroti vuccatī”ti imaṃ dasavidhaṃ therabhāraṃ navako hutvā therena anajjhiṭṭho karonto anāgataṃ bhāraṃ vahati nāma. |
♦ 99. In the first of the fifth, ‘he carries a burden that has not come’ means a novice who, without being instructed by an elder, does this tenfold duty of an elder—“the broom and the lamp, the water and the seat, the consent and the purity, the season, the counting of the bhikkhus, and the exhortation, the Pātimokkha is the duty of an elder”—is said to carry a burden that has not come. |
āgataṃ bhāraṃ na vahatīti thero samāno tameva dasavidhaṃ bhāraṃ attanā vā akaronto paraṃ vā asamādapento āgataṃ bhāraṃ na vahati nāma. |
‘He does not carry a burden that has come’ means an elder who, being such, does not do that tenfold duty himself or does not encourage another to do it, is said not to carry a burden that has come. |
dutiyasuttepi imināva nayena attho veditabbo. |
In the second sutta also, the meaning should be understood in this same way. |
♦ 101. tatiye akappiye kappiyasaññīti akappiye sīhamaṃsādimhi “kappiyaṃ idan”ti evaṃsaññī. |
♦ 101. In the third, ‘perceiving the allowable in the unallowable’ means in what is unallowable, such as lion’s flesh, he has the perception, “This is allowable.” |
kappiye akappiyasaññīti kumbhīlamaṃsabiḷāramaṃsādimhi kappiye “akappiyaṃ idan”ti evaṃsaññī. |
‘Perceiving the unallowable in the allowable’ means in what is allowable, such as the flesh of an iguana or a cat, he has the perception, “This is unallowable.” |
catutthaṃ vuttanayeneva veditabbaṃ. |
The fourth should be understood in the way described. |
♦ 103. pañcame anāpattiyā āpattisaññīti āpucchitvā bhaṇḍakaṃ dhovantassa, pattaṃ pacantassa, kese chindantassa, gāmaṃ pavisantassātiādīsu anāpatti, tattha “āpatti ayan”ti evaṃsaññī. |
♦ 103. In the fifth, ‘perceiving an offense in what is not an offense’ means in what is not an offense, such as washing an item after asking permission, heating a bowl, cutting hair, entering a village, etc., he has the perception, “This is an offense.” |
āpattiyā anāpattisaññīti tesaññeva vatthūnaṃ anāpucchākaraṇe āpatti, tattha “anāpattī”ti evaṃsaññī. |
‘Perceiving no offense in an offense’ means in the offense of doing those same things without asking permission, he has the perception, “This is not an offense.” |
chaṭṭhepi vuttanayeneva attho veditabbo. |
In the sixth also, it should be understood in the way described. |
sattamādīni uttānatthāneva. |
The seventh, etc., have clear meanings. |
♦ 109. ekādasame āsavāti kilesā. |
♦ 109. In the eleventh, ‘taints’ means defilements. |
na kukkuccāyitabbanti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. |
‘Should not be worried about’ means the non-establishment and non-investigation of the Sangha’s property is not something to be worried about; he worries about it. |
kukkuccāyitabbanti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyati. |
‘Should be worried about’ means its establishment and investigation; he does not worry about it. |
dvādasamādīni heṭṭhā vuttanayeneva veditabbānīti. |
The twelfth, etc., should be understood in the way explained below. |
♦ bālavaggo pañcamo. |
♦ The fifth chapter, on the Fool. |
♦ dutiyapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The second fifty is finished. |
♦ 3. tatiyapaṇṇāsakaṃ |
♦ 3. The Third Fifty |
♦ (11) 1. āsāduppajahavaggavaṇṇanā |
♦ (11) 1. Commentary on the Āsāduppajaha Vagga |
♦ 119. tatiyassa paṇṇāsakassa paṭhame āsāti taṇhā. |
♦ 119. In the first of the third fifty, ‘hope’ means craving. |
duppajahāti duccajā dunnīharā. |
‘Hard to abandon’ means hard to give up, hard to get rid of. |
lābhāsāya duppajahabhāvena sattā dasapi vassāni vīsatipi saṭṭhipi vassāni “ajja labhissāma, sve labhissāmā”ti rājānaṃ upaṭṭhahanti, kasikammādīni karonti, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti, ajapathasaṅkupathādayo paṭipajjanti, nāvāya mahāsamuddaṃ pavisanti. |
Because of the difficulty of abandoning the hope for gain, beings attend on kings for ten, twenty, or sixty years, thinking, “We will get it today, we will get it tomorrow”; they do farming, etc.; they enter a battle drawn up on both sides; they take up paths like the goat-path and the stake-path; they enter the great ocean in a ship. |
jīvitāsāya duppajahattā sampatte maraṇakālepi vassasatajīviṃ attānaṃ maññanti. |
Because of the difficulty of abandoning the hope for life, even when the time of death has come, they think of themselves as living for a hundred years. |
so kammakammanimittādīni passantopi “dānaṃ dehi pūjaṃ, karohī”ti anukampakehi vuccamāno “nāhaṃ marissāmi, jīvissāmi”cceva āsāya kassaci vacanaṃ na gaṇhāti. |
Even while seeing the kamma, the sign of kamma, etc., and being told by compassionate ones, “Give a gift, make an offering,” out of hope he says only, “I will not die, I will live,” and does not take anyone’s word. |
♦ 120. dutiye pubbakārīti paṭhamaṃ upakārassa kārako. |
♦ 120. In the second, ‘a benefactor’ means one who does a favor first. |
kataññūkatavedīti tena kataṃ ñatvā pacchā kārako. |
‘Grateful and appreciative’ means one who, knowing what has been done by him, does something in return. |
tesu pubbakārī “iṇaṃ demī”ti saññaṃ karoti, pacchā kārako “iṇaṃ jīrāpemī”ti saññaṃ karoti. |
Among them, the benefactor has the perception, “I am giving a loan”; the one who does something in return has the perception, “I am repaying a loan.” |
♦ 121. tatiye titto ca tappetā cāti paccekabuddho ca tathāgatasāvako ca khīṇāsavo titto nāma, tathāgato arahaṃ sammāsambuddho titto ca tappetā ca. |
♦ 121. In the third, ‘satisfied and a satisfier’ — a Paccekabuddha and a disciple of the Tathāgata, an arahant, is called satisfied; the Tathāgata, the Arahant, the Perfectly Enlightened One, is both satisfied and a satisfier. |
♦ 122. catutthe duttappayāti dāyakena duttappayā tappetuṃ na sukarā. |
♦ 122. In the fourth, ‘hard to satisfy’ means hard for a giver to satisfy, not easy to satisfy. |
nikkhipatīti nidahati na paribhuñjati. |
‘He sets aside’ means he puts away, he does not consume. |
vissajjetīti paresaṃ deti. |
‘He gives away’ means he gives to others. |
♦ 123. pañcame na vissajjetīti sabbaṃyeva paresaṃ na deti, attano pana yāpanamattaṃ gahetvā avasesaṃ deti. |
♦ 123. In the fifth, ‘he does not give away’ means he does not give everything to others, but taking only enough to sustain himself, he gives the rest. |
♦ 124. chaṭṭhe subhanimittanti iṭṭhārammaṇaṃ. |
♦ 124. In the sixth, ‘a beautiful sign’ means a pleasant object. |
♦ 125. sattame paṭighanimittanti aniṭṭhanimittaṃ. |
♦ 125. In the seventh, ‘a sign of aversion’ means an unpleasant object. |
♦ 126. aṭṭhame parato ca ghosoti parassa santikā assaddhammasavanaṃ. |
♦ 126. In the eighth, ‘a voice from another’ means hearing the wrong Dhamma from another. |
♦ 127. navame parato ca ghosoti parassa santikā saddhammasavanaṃ. |
♦ 127. In the ninth, ‘a voice from another’ means hearing the good Dhamma from another. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ āsāduppajahavaggo paṭhamo. |
♦ The first chapter, on Hope Hard to Abandon. |
♦ (12) 2. āyācanavaggavaṇṇanā |
♦ (12) 2. Commentary on the Āyācana Vagga |
♦ 131. dutiyassa paṭhame evaṃ sammā āyācamāno āyāceyyāti saddho bhikkhu uṭṭhahitvā “yādiso sāriputtatthero paññāya, ahampi tādiso homi. |
♦ 131. In the first of the second, ‘praying rightly, one should pray thus’ means a faithful bhikkhu, having risen, and thinking, “May I be like the venerable Sāriputta in wisdom; may I be like the venerable Mahāmoggallāna in psychic power,” and praying, aspiring, and desiring thus, because he desires what exists, is said to pray rightly. |
yādiso mahāmoggallānatthero iddhiyā, ahampi tādiso homī”ti evaṃ āyācanto pihento patthento yaṃ atthi, tasseva patthitattā sammā pattheyya nāma. |
One who desires beyond this would pray wrongly. |
ito uttari patthento micchā pattheyya. |
For such a desire, because it is a desire for what does not exist, is called a wrong desire. |
evarūpā hi patthanā yaṃ natthi, tassa patthitattā micchāpatthanā nāma hoti. |
For what reason? |
kiṃ kāraṇā? |
‘This, bhikkhus, is the balance, this is the measure’ means just as a balance is to be desired by one weighing gold or silver, and a measure by one measuring grain, so a balance in weighing and a measure in measuring is a standard; in the same way, for my disciples, the bhikkhus, this is the balance, this is the measure, that is, Sāriputta and Moggallāna. |
esā, bhikkhave, tulā etaṃ pamāṇanti yathā hi suvaṇṇaṃ vā hiraññaṃ vā tulentassa tulā icchitabbā, dhaññaṃ minantassa mānanti tulane tulā, minane ca mānaṃ pamāṇaṃ hoti, evameva mama sāvakānaṃ bhikkhūnaṃ esā tulā etaṃ pamāṇaṃ yadidaṃ sāriputtamoggallānā. |
Taking them, one can weigh or measure oneself, thinking, “May I be of this measure in knowledge or psychic power”; not otherwise than this. |
te gahetvā “ahampi ñāṇena vā iddhiyā vā etampamāṇo homī”ti attānaṃ tuletuṃ vā pamāṇetuṃ vā sakkā, na ito aññathā. |
|
♦ 132. dutiyādīsupi eseva nayo. |
♦ 132. In the second, etc., the same method applies. |
idaṃ panettha visesamattaṃ — khemā ca bhikkhunī uppalavaṇṇā cāti etāsu hi khemā paññāya aggā, uppalavaṇṇā iddhiyā. |
This is the only difference here: Khemā the bhikkhunī and Uppalavaṇṇā — among them, Khemā is the foremost in wisdom, Uppalavaṇṇā in psychic power. |
tasmā “paññāya vā iddhiyā vā etādisī homī”ti sammā āyācamānā āyāceyya. |
Therefore, “May I be like them in wisdom or psychic power,” praying rightly, one should pray. |
tathā citto gahapati paññāya aggo, hatthako rājakumāro mahiddhikatāya. |
Similarly, Citta the householder is the foremost in wisdom, Hatthaka the royal prince in great psychic power. |
tasmā “paññāya vā iddhiyā vā ediso homī”ti sammā āyācamāno āyāceyya. |
Therefore, “May I be like them in wisdom or psychic power,” praying rightly, one should pray. |
khujjuttarāpi mahāpaññatāya aggā, nandamātā mahiddhikatāya. |
Khujjuttarā is also the foremost in great wisdom, Nandamātā in great psychic power. |
tasmā “paññāya vā iddhiyā vā etādisī homī”ti sammā āyācamānā āyāceyya. |
Therefore, “May I be like them in wisdom or psychic power,” praying rightly, one should pray. |
♦ 135. pañcame khatanti guṇānaṃ khatattā khataṃ. |
♦ 135. In the fifth, ‘ruined’ means ruined because his virtues are ruined. |
upahatanti guṇānaṃ upahatattā upahataṃ, chinnaguṇaṃ naṭṭhaguṇanti attho. |
‘Destroyed’ means destroyed because his virtues are destroyed; with virtues cut off, with virtues lost is the meaning. |
attānaṃ pariharatīti nigguṇaṃ attānaṃ jaggati gopāyati. |
‘He maintains himself’ means he looks after, he protects himself who is without virtue. |
sāvajjoti sadoso. |
‘Blameworthy’ means with fault. |
sānuvajjoti saupavādo. |
‘Reproachable’ means with blame. |
pasavatīti paṭilabhati. |
‘He produces’ means he obtains. |
ananuviccāti ajānitvā avinicchinitvā. |
‘Without having known’ means without knowing, without having determined. |
apariyogāhetvāti ananupavisitvā. |
‘Without having investigated’ means without having entered into. |
avaṇṇārahassāti avaṇṇayuttassa micchāpaṭipannassa titthiyassa vā titthiyasāvakassa vā. |
‘Of one deserving of dispraise’ means of one deserving of dispraise, of one who has practiced wrongly, of a sectarian or a disciple of a sectarian. |
vaṇṇaṃ bhāsatīti “suppaṭipanno esa sammāpaṭipanno”ti guṇaṃ katheti. |
‘He speaks praise’ means he speaks of his virtue, saying, “He is well-practiced, he has practiced rightly.” |
vaṇṇārahassāti buddhādīsu aññatarassa sammāpaṭipannassa. |
‘Of one deserving of praise’ means of one of the Buddhas, etc., who has practiced rightly. |
avaṇṇaṃ bhāsatīti “duppaṭipanno esa micchāpaṭipanno”ti aguṇaṃ katheti. |
‘He speaks dispraise’ means he speaks of his lack of virtue, saying, “He is badly practiced, he has practiced wrongly.” |
avaṇṇārahassa avaṇṇaṃ bhāsatīti idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ “itipi duppaṭipannā itipi micchāpaṭipannā”ti avaṇṇaṃ bhāsati. |
‘He speaks dispraise of one deserving of dispraise’ means here a certain person speaks dispraise of those who have practiced wrongly, of the sectarians who have practiced wrongly, and of the disciples of sectarians, saying, “They are thus badly practiced, they are thus wrongly practiced.” |
vaṇṇārahassa vaṇṇaṃ bhāsatīti suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ “itipi suppaṭipannā itipi sammāpaṭipannā”ti vaṇṇaṃ bhāsati. |
‘He speaks praise of one deserving of praise’ means he speaks praise of the Buddhas and the disciples of the Buddhas who have practiced well, who have practiced rightly, saying, “They are thus well-practiced, they are thus rightly practiced.” |
♦ 136. chaṭṭhe appasādanīye ṭhāneti appasādakāraṇe. |
♦ 136. In the sixth, ‘in a place not inspiring faith’ means in a cause for not having faith. |
pasādaṃ upadaṃsetīti duppaṭipadāya micchāpaṭipadāya “ayaṃ suppaṭipadā sammāpaṭipadā”ti pasādaṃ janeti. |
‘He shows faith’ means in a wrong practice, a false practice, he generates faith, saying, “This is the right practice, the correct practice.” |
pasādanīye ṭhāne appasādanti suppaṭipadāya sammāpaṭipadāya “ayaṃ duppaṭipadā micchāpaṭipadā”ti appasādaṃ janetīti. |
‘Disbelief in a place inspiring faith’ means in a right practice, a correct practice, he generates disbelief, saying, “This is a wrong practice, a false practice.” |
sesamettha uttānameva. |
The rest here is clear. |
♦ 137. sattame dvīsūti dvīsu okāsesu dvīsu kāraṇesu. |
♦ 137. In the seventh, ‘in two’ means in two places, in two causes. |
micchāpaṭipajjamānoti micchāpaṭipattiṃ paṭipajjamāno. |
‘Practicing wrongly’ means practicing the wrong practice. |
mātari ca pitari cāti mittavindako viya mātari, ajātasattu viya pitari. |
‘Towards mother and father’ means like Mittavindaka towards his mother, like Ajātasattu towards his father. |
sukkapakkho vuttanayeneva veditabbo. |
The bright side should be understood in the way described. |
♦ 138. aṭṭhame tathāgate ca tathāgatasāvake cāti devadatto viya tathāgate, kokāliko viya ca tathāgatasāvake. |
♦ 138. In the eighth, ‘towards the Tathāgata and a disciple of the Tathāgata’ means like Devadatta towards the Tathāgata, and like Kokālika towards a disciple of the Tathāgata. |
sukkapakkhe ānandatthero viya tathāgate, nandagopālakaseṭṭhiputto viya ca tathāgatasāvake. |
In the bright side, like the venerable Ānanda towards the Tathāgata, and like the son of the millionaire Nandagopālaka towards a disciple of the Tathāgata. |
♦ 139. navame sacittavodānanti sakacittassa vodānaṃ, aṭṭhannaṃ samāpattīnaṃ etaṃ nāmaṃ. |
♦ 139. In the ninth, ‘the purification of one’s own mind’ means the purification of one’s own mind; this is a name for the eight attainments. |
na ca kiñci loke upādiyatīti loke ca rūpādīsu dhammesu kiñci ekaṃ dhammampi na gaṇhāti na parāmasati. |
‘And he does not cling to anything in the world’ means and in the world, he does not grasp or cling to any single state among the states of form, etc. |
evamettha anupādānaṃ nāma dutiyo dhammo hoti. |
Thus here, non-clinging is the second state. |
dasamekādasamāni uttānatthānevāti. |
The tenth and eleventh have clear meanings. |
♦ āyācanavaggo dutiyo. |
♦ The second chapter, on Prayer. |
♦ (13) 3. dānavaggavaṇṇanā |
♦ (13) 3. Commentary on the Dāna Vagga |
♦ 142. tatiyassa paṭhame dānānīti diyyanakavasena dānāni, deyyadhammassetaṃ nāmaṃ. |
♦ 142. In the first of the third, ‘gifts’ means gifts by way of what is given; this is a name for the thing to be given. |
savatthukā vā cetanā dānaṃ, sampattipariccāgassetaṃ nāmaṃ. |
Or, the volition with its object is a gift; this is a name for the giving up of possessions. |
āmisadānanti cattāro paccayā diyyanakavasena āmisadānaṃ nāma. |
‘The gift of material things’ means the four requisites, by way of being given, are called the gift of material things. |
dhammadānanti idhekacco amatapattipaṭipadaṃ kathetvā deti, idaṃ dhammadānaṃ nāma. |
‘The gift of the Dhamma’ means here a certain person, having explained the practice for the attainment of the deathless, gives it; this is called the gift of the Dhamma. |
♦ 143. dutiye cattāro paccayā yajanakavasena yāgo nāma dhammopi yajanakavasena yāgoti veditabbo. |
♦ 143. In the second, the four requisites, by way of being offered, are called a sacrifice; the Dhamma also, by way of being offered, should be known as a sacrifice. |
♦ 144. tatiye āmisassa cajanaṃ āmisacāgo, dhammassa cajanaṃ dhammacāgo. |
♦ 144. In the third, the giving up of material things is the material offering; the giving up of the Dhamma is the Dhamma offering. |
catutthe upasaggamattaṃ viseso. |
In the fourth, the only difference is the prefix. |
♦ 146. pañcame catunnaṃ paccayānaṃ bhuñjanaṃ āmisabhogo, dhammassa bhuñjanaṃ dhammabhogo. |
♦ 146. In the fifth, the enjoyment of the four requisites is material enjoyment; the enjoyment of the Dhamma is Dhamma enjoyment. |
chaṭṭhe upasaggamattaṃ viseso. |
In the sixth, the only difference is the prefix. |
♦ 148. sattame catunnaṃ paccayānaṃ saṃvibhajanaṃ āmisasaṃvibhāgo, dhammassa saṃvibhajanaṃ dhammasaṃvibhāgo. |
♦ 148. In the seventh, the sharing of the four requisites is material sharing; the sharing of the Dhamma is Dhamma sharing. |
♦ 149. aṭṭhame catūhi paccayehi saṅgaho āmisasaṅgaho, dhammena saṅgaho dhammasaṅgaho. |
♦ 149. In the eighth, support with the four requisites is material support; support with the Dhamma is Dhamma support. |
♦ 150. navame catūhi paccayehi anuggaṇhanaṃ āmisānuggaho, dhammena anuggaṇhanaṃ dhammānuggaho. |
♦ 150. In the ninth, help with the four requisites is material help; help with the Dhamma is Dhamma help. |
♦ 151. dasame catūhi paccayehi anukampanaṃ āmisānukampā, dhammena anukampanaṃ dhammānukampāti. |
♦ 151. In the tenth, compassion with the four requisites is material compassion; compassion with the Dhamma is Dhamma compassion. |
♦ dānavaggo tatiyo. |
♦ The third chapter, on Giving. |
♦ (14) 4. santhāravaggavaṇṇanā |
♦ (14) 4. Commentary on the Santhāra Vagga |
♦ 152. catutthassa paṭhame catūhi paccayehi attano ca parassa ca antarapaṭicchādanavasena santharaṇaṃ āmisasanthāro, dhammena santharaṇaṃ dhammasanthāro. |
♦ 152. In the first of the fourth, the spreading out with the four requisites by way of covering the inside of oneself and others is the material spreading; the spreading with the Dhamma is the Dhamma spreading. |
dutiye upasaggamattaṃ viseso. |
In the second, the only difference is the prefix. |
♦ 154. tatiye vuttappakārassa āmisassa esanā āmisesanā, dhammassa esanā dhammesanā. |
♦ 154. In the third, the seeking of material things of the kind described is material seeking; the seeking of the Dhamma is Dhamma seeking. |
catutthe upasaggamattameva viseso. |
In the fourth, the only difference is just the prefix. |
♦ 156. pañcame matthakappattā āmisapariyesanā āmisapariyeṭṭhi, matthakappattāva dhammapariyesanā dhammapariyeṭṭhīti vuttā. |
♦ 156. In the fifth, the search for material things that has reached its peak is called material searching; the search for the Dhamma that has reached its peak is also called Dhamma searching. |
♦ 157. chaṭṭhe āmisena pūjanaṃ āmisapūjā, dhammena pūjanaṃ dhammapūjā. |
♦ 157. In the sixth, honoring with material things is material honoring; honoring with the Dhamma is Dhamma honoring. |
♦ 158. sattame ātitheyyānīti āgantukadānāni. |
♦ 158. In the seventh, ‘hospitality’ means gifts for guests. |
atitheyyānītipi pāṭho. |
The reading is also ‘atitheyyāni’. |
♦ 159. aṭṭhame āmisaṃ ijjhanakasamijjhanakavasena āmisiddhi, dhammopi ijjhanakasamijjhanakavasena dhammiddhi. |
♦ 159. In the eighth, by way of success and accomplishment, material things are material success; the Dhamma also, by way of success and accomplishment, is Dhamma success. |
♦ 160. navame āmisena vaḍḍhanaṃ āmisavuddhi, dhammena vaḍḍhanaṃ dhammavuddhi. |
♦ 160. In the ninth, growth through material things is material growth; growth through the Dhamma is Dhamma growth. |
♦ 161. dasame ratikaraṇaṭṭhena āmisaṃ āmisaratanaṃ, dhammo dhammaratanaṃ. |
♦ 161. In the tenth, because it causes delight, a material thing is a material treasure; the Dhamma is a Dhamma treasure. |
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♦ 162. ekādasame āmisassa cinanaṃ vaḍḍhanaṃ āmisasannicayo, dhammassa cinanaṃ vaḍḍhanaṃ dhammasannicayo. |
♦ 162. In the eleventh, the collecting and increasing of material things is material accumulation; the collecting and increasing of the Dhamma is Dhamma accumulation. |
♦ 163. dvādasame āmisassa vipulabhāvo āmisavepullaṃ, dhammassa vipulabhāvo dhammavepullanti. |
♦ 163. In the twelfth, the abundance of material things is material abundance; the abundance of the Dhamma is Dhamma abundance. |
♦ santhāravaggo catuttho. |
♦ The fourth chapter, on Spreading. |
♦ (15) 5. samāpattivaggavaṇṇanā |
♦ (15) 5. Commentary on the Samāpatti Vagga |
♦ 164. pañcamassa paṭhame samāpattikusalatāti āhārasappāyaṃ utusappāyaṃ pariggaṇhitvā samāpattisamāpajjane chekatā. |
♦ 164. In the first of the fifth, ‘skill in attainment’ means cleverness in entering into an attainment after having grasped the suitability of food and the suitability of climate. |
samāpattivuṭṭhānakusalatāti yathāparicchedena gate kāle viyatto hutvā uṭṭhahanto vuṭṭhānakusalo nāma hoti, evaṃ kusalatā. |
‘Skill in emerging from attainment’ means one who, being adept, rises when the determined time has passed, is called skilled in emerging; thus is the skill. |
♦ 165. dutiye ajjavanti ujubhāvo. |
♦ 165. In the second, 'uprightness' means the state of being honest. |
maddavanti mudubhāvo. |
'Gentleness' means the state of being gentle. |
♦ 166. tatiye khantīti adhivāsanakhanti. |
♦ 166. In the third, 'patience' means the patience of endurance. |
soraccanti susīlyabhāvena suratabhāvo. |
'Gentleness' means the state of being affable through good virtuousness. |
♦ 167. catutthe sākhalyanti saṇhavācāvasena sammodamānabhāvo. |
♦ 167. In the fourth, 'friendliness' means the state of being pleasant by way of gentle speech. |
paṭisanthāroti āmisena vā dhammena vā paṭisantharaṇaṃ. |
'Hospitality' means welcoming with material things or with the Dhamma. |
♦ 168. pañcame avihiṃsāti karuṇāpubbabhāgo. |
♦ 168. In the fifth, 'harmlessness' is the preliminary stage of compassion. |
soceyyanti sīlavasena sucibhāvo. |
'Purity' means the state of being pure by way of virtue. |
chaṭṭhasattamāni uttānatthāneva. |
The sixth and seventh have clear meanings. |
♦ 171. aṭṭhame paṭisaṅkhānabalanti paccavekkhaṇabalaṃ. |
♦ 171. In the eighth, 'the power of reflection' means the power of contemplation. |
♦ 172. navame muṭṭhassacce akampanena satiyeva satibalaṃ. |
♦ 172. In the ninth, mindfulness itself, by not being shaken by confused mindfulness, is the power of mindfulness. |
uddhacce akampanena samādhiyeva samādhibalaṃ. |
Concentration itself, by not being shaken by restlessness, is the power of concentration. |
♦ 173. dasame samathoti cittekaggatā. |
♦ 173. In the tenth, 'calm' means one-pointedness of mind. |
vipassanāti saṅkhārapariggāhakaññāṇaṃ. |
'Insight' means the knowledge that comprehends the formations. |
♦ 174. ekādasame sīlavipattīti dussīlyaṃ. |
♦ 174. In the eleventh, 'failure in virtue' means immorality. |
diṭṭhivipattīti micchādiṭṭhi. |
'Failure in view' means wrong view. |
♦ 175. dvādasame sīlasampadāti paripuṇṇasīlatā. |
♦ 175. In the twelfth, 'accomplishment in virtue' means the state of having perfect virtue. |
diṭṭhisampadāti sammādiṭṭhikabhāvo. |
'Accomplishment in view' means the state of having right view. |
tena kammassakatasammādiṭṭhi, jhānasammādiṭṭhi, vipassanāsammādiṭṭhi, maggasammādiṭṭhi, phalasammādiṭṭhīti sabbāpi pañcavidhā sammādiṭṭhi saṅgahitā hoti. |
By that, all five kinds of right view are included: the right view of one's own kamma, the right view of jhāna, the right view of insight, the right view of the path, and the right view of the fruit. |
♦ 176. terasame sīlavisuddhīti visuddhisampāpakaṃ sīlaṃ. |
♦ 176. In the thirteenth, 'purity of virtue' means the virtue that leads to purity. |
diṭṭhivisuddhīti visuddhisampāpikā catumaggasammādiṭṭhi, pañcavidhāpi vā sammādiṭṭhi. |
'Purity of view' means the right view of the four paths that leads to purity, or all five kinds of right view. |
♦ 177. cuddasame diṭṭhivisuddhīti visuddhisampāpikā sammādiṭṭhiyeva. |
♦ 177. In the fourteenth, 'purity of view' means the very right view that leads to purity. |
yathādiṭṭhissa ca padhānanti heṭṭhimamaggasampayuttaṃ vīriyaṃ. |
'And the striving of one with right view' means the energy associated with the lower path. |
tañhi tassā diṭṭhiyā anurūpattā “yathādiṭṭhissa ca padhānan”ti vuttaṃ. |
For because it is suitable for that view, it is called “and the striving of one with right view.” |
♦ 178. pannarasame asantuṭṭhitā ca kusalesu dhammesūti aññatra arahattamaggā kusalesu dhammesu asantuṭṭhibhāvo. |
♦ 178. In the fifteenth, 'discontent in wholesome states' means the state of discontent in wholesome states other than the path of arahantship. |
♦ 179. soḷasame muṭṭhassaccanti muṭṭhassatibhāvo. |
♦ 179. In the sixteenth, 'confused mindfulness' means the state of being with confused mindfulness. |
asampajaññanti aññāṇabhāvo. |
'Lack of clear comprehension' means the state of being without knowledge. |
♦ 180. sattarasame apilāpanalakkhaṇā sati. |
♦ 180. In the seventeenth, mindfulness has the characteristic of not being forgotten. |
sammā pajānanalakkhaṇaṃ sampajaññanti. |
Clear comprehension has the characteristic of rightly knowing. |
♦ samāpattivaggo pañcamo. |
♦ The fifth chapter, on Attainments. |
tatiyapaṇṇāsakaṃ niṭṭhitaṃ. |
The third fifty is finished. |
♦ 1. kodhapeyyālaṃ |
♦ 1. The Section on Anger |
♦ 181. ito paresu kujjhanalakkhaṇo kodho. |
♦ 181. In what follows, anger has the characteristic of getting angry. |
upanandhanalakkhaṇo upanāho. |
Hostility has the characteristic of being hostile. |
sukatakaraṇamakkhanalakkhaṇo makkho. |
Contempt has the characteristic of disparaging a good deed. |
yugaggāhalakkhaṇo palāso. |
Rivalry has the characteristic of taking up a position. |
usūyanalakkhaṇā issā. |
Envy has the characteristic of being envious. |
pañcamaccherabhāvo macchariyaṃ. |
Stinginess is the state of the five kinds of avarice. |
taṃ sabbampi maccharāyanalakkhaṇaṃ. |
All of that has the characteristic of being stingy. |
katapaṭicchādanalakkhaṇā māyā. |
Deceit has the characteristic of concealing what has been done. |
kerāṭikalakkhaṇaṃ sāṭheyyaṃ. |
Craftiness has the characteristic of being crafty. |
alajjanākāro ahirikaṃ. |
Shamelessness is the state of not being ashamed. |
upavādato abhāyanākāro anottappaṃ. |
Fearlessness of blame is the state of not fearing blame. |
akkodhādayo tesaṃ paṭipakkhavasena veditabbā. |
Non-anger, etc., should be understood as their opposites. |
♦ 185. sekkhassa bhikkhunoti sattavidhassāpi sekkhassa upariupariguṇehi parihānāya saṃvattanti, puthujjanassa pana paṭhamataraṃyeva parihānāya saṃvattantīti veditabbā. |
♦ 185. ‘Of a bhikkhu who is a trainee’ means they lead to the decline from the higher and higher qualities of a trainee of any of the seven kinds; but for an ordinary person, it should be understood that they lead to decline from the very beginning. |
aparihānāyāti upariupariguṇehi aparihānatthāya. |
‘For non-decline’ means for the purpose of not declining from the higher and higher qualities. |
♦ 187. yathābhataṃ nikkhittoti yathā ānetvā nikkhitto, evaṃ niraye patiṭṭhito vāti veditabbo. |
♦ 187. ‘As he was brought and put down’ means as he was brought and put down, so he is established in hell, should be understood. |
♦ 190. ekaccoti yassete kodhādayo atthi, so ekacco nāma. |
♦ 190. ‘A certain one’ means one who has these, anger, etc., is called a certain one. |
♦ kodhapeyyālaṃ niṭṭhitaṃ. |
♦ The section on Anger is finished. |
♦ 2. akusalapeyyālaṃ |
♦ 2. The Section on the Unwholesome |
♦ 191-200. sāvajjāti sadosā. |
♦ 191-200. ‘Blameworthy’ means with fault. |
anavajjāti niddosā. |
‘Blameless’ means without fault. |
dukkhudrayāti dukkhavaḍḍhikā. |
‘Leading to suffering’ means increasing suffering. |
sukhudriyāti sukhavaḍḍhikā. |
‘Leading to happiness’ means increasing happiness. |
sabyābajjhāti sadukkhā. |
‘With affliction’ means with suffering. |
abyābajjhāti niddukkhā. |
‘Without affliction’ means without suffering. |
ettāvatā vaṭṭavivaṭṭameva kathitaṃ. |
By this much, the round of existence and the transcendence of the round of existence are described. |
♦ akusalapeyyālaṃ niṭṭhitaṃ. |
♦ The section on the Unwholesome is finished. |
♦ 3. vinayapeyyālaṃ |
♦ 3. The Section on the Vinaya |
♦ 201. dveme, bhikkhave, atthavase paṭiccāti, bhikkhave, dve atthe nissāya dve kāraṇāni sandhāya. |
♦ 201. ‘On account of two reasons, bhikkhus,’ means, bhikkhus, depending on two benefits, with reference to two reasons. |
sikkhāpadaṃ paññattanti sikkhākoṭṭhāso ṭhapito. |
‘A training rule is laid down’ means a section of training is established. |
saṅghasuṭṭhutāyāti saṅghassa suṭṭhubhāvāya, “suṭṭhu, bhante”ti vatvā sampaṭicchanatthāyāti attho. |
‘For the well-being of the Sangha’ means for the good state of the Sangha; for the purpose of their acceptance, saying, “Very well, venerable sir,” is the meaning. |
saṅghaphāsutāyāti saṅghassa phāsuvihāratthāya. |
‘For the comfort of the Sangha’ means for the comfortable abiding of the Sangha. |
dummaṅkūnanti dussīlānaṃ. |
‘Of the unruly’ means of the immoral. |
pesalānanti pīyasīlānaṃ. |
‘Of the well-behaved’ means of those of pleasing virtue. |
diṭṭhadhammikānaṃ āsavānanti diṭṭhadhamme imasmiṃyeva attabhāve vītikkamapaccayā paṭiladdhabbānaṃ vadhabandhanādidukkhadhammasaṅkhātānaṃ āsavānaṃ. |
‘Of the taints in this very life’ means of the taints, which are suffering states such as punishment and bondage, to be obtained in this very life on account of a transgression. |
saṃvarāyāti pidahanatthāya. |
‘For the restraint’ means for the purpose of closing off. |
samparāyikānanti tathārūpānaṃyeva apāyadukkhasaṅkhātānaṃ samparāye uppajjanakāasavānaṃ. |
‘Of those in the next life’ means of the taints to arise in the next life, which are the same, known as the suffering of the woeful states. |
paṭighātāyāti paṭisedhanatthāya. |
‘For the warding off’ means for the purpose of preventing. |
verānanti akusalaverānampi puggalaverānampi. |
‘Of enmities’ means of both unwholesome enmities and personal enmities. |
vajjānanti dosānaṃ. |
‘Of faults’ means of offenses. |
te eva vā dukkhadhammā vajjanīyattā idha vajjāti adhippetā. |
Or, those same suffering states, because they are to be avoided, are here intended as faults. |
bhayānanti cittutrāsabhayānampi bhayahetūnaṃ tesaṃyeva dukkhadhammānampi. |
‘Of fears’ means of both the fears of mental terror and of those suffering states which are the cause of fear. |
akusalānanti akkhamaṭṭhena akusalasaṅkhātānaṃ dukkhadhammānaṃ. |
‘Of unwholesome states’ means of the suffering states known as unwholesome because they are unskilled. |
gihīnaṃ anukampāyāti gihīsu ujjhāyantesu paññattasikkhāpadaṃ gihīnaṃ anukampāya paññattaṃ nāma. |
‘For the compassion of the laity’ means a training rule laid down when the laity are criticizing is called one laid down for the compassion of the laity. |
pāpicchānaṃ pakkhupacchedāyāti pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyunti tesaṃ pakkhupacchedanatthāya. |
‘For the cutting off of the faction of the evil-minded’ means thinking, “The evil-minded, depending on a faction, might split the Sangha,” for the purpose of cutting off their faction. |
appasannānaṃ pasādāyāti pubbe appasannānampi paṇḍitamanussānaṃ sikkhāpadapaññattisampadaṃ disvā pasāduppattiatthāya. |
‘For the faith of the unfaithful’ means for the purpose of the arising of faith in wise people who were previously unfaithful, upon seeing the accomplishment of the laying down of the training rules. |
pasannānaṃ bhiyyobhāvāyāti pasannānaṃ uparūparipasādabhāvāya. |
‘For the increase of the faithful’ means for the state of ever-increasing faith of the faithful. |
saddhammaṭṭhitiyāti saddhammassa ciraṭṭhitatthaṃ. |
‘For the stability of the good Dhamma’ means for the long-lastingness of the good Dhamma. |
vinayānuggahāyāti pañcavidhassāpi vinayassa anuggaṇhanatthāya. |
‘For the support of the Vinaya’ means for the support of the Vinaya of all five kinds. |
♦ 202-230. pātimokkhaṃ paññattanti bhikkhupātimokkhaṃ bhikkhunipātimokkhanti duvidhaṃ pātimokkhaṃ paññattaṃ. |
♦ 202-230. ‘The Pātimokkha is laid down’ means the two Pātimokkhas, the Bhikkhu-pātimokkha and the Bhikkhunī-pātimokkha, are laid down. |
pātimokkhuddesoti bhikkhūnaṃ pañca, bhikkhunīnaṃ cattāroti nava pātimokkhuddesā paññattā. |
‘The recitation of the Pātimokkha’ means the nine recitations of the Pātimokkha, five for the bhikkhus and four for the bhikkhunīs, are laid down. |
pātimokkhaṭṭhapananti uposathaṭṭhapanaṃ. |
‘The suspension of the Pātimokkha’ means the suspension of the Uposatha. |
pavāraṇā paññattāti cātuddasikā pannarasikāti dve pavāraṇā paññattā. |
‘The Pavāraṇā is laid down’ means the two Pavāraṇās, of the fourteenth and the fifteenth, are laid down. |
pavāraṇaṭṭhapanaṃ paññattanti sāpattikassa bhikkhuno pavāraṇā uttiyā vattamānāya pavāraṇaṭṭhapanaṃ paññattaṃ. |
‘The suspension of the Pavāraṇā is laid down’ means for a bhikkhu with an offense, the suspension of the Pavāraṇā while the motion is being read is laid down. |
tajjanīyakammādīsu bhikkhū vācāsattīhi vitudantānaṃ paṇḍukalohitakānaṃ bhikkhūnaṃ tajjanīyakammaṃ paññattaṃ. |
In ‘the act of censure,’ etc., the act of censure is laid down for the bhikkhus Paṇḍuka and Lohitaka, who were wounding bhikkhus with the spears of their tongues. |
bālassa abyattassa seyyasakassa bhikkhuno niyassakammaṃ paññattaṃ. |
For the foolish and incompetent bhikkhu Seyyasaka, the act of guidance is laid down. |
kuladūsake assajipunabbasuke bhikkhū ārabbha pabbājanīyakammaṃ paññattaṃ. |
With reference to the bhikkhus Assaji and Punabbasu, who were corrupting families, the act of banishment is laid down. |
gihīnaṃ akkosakassa sudhammattherassa paṭisāraṇīyakammaṃ paññattaṃ. |
For the elder Sudhamma, who was reviling the laity, the act of reconciliation is laid down. |
āpattiyā adassanādīsu ukkhepanīyakammaṃ paññattaṃ. |
For not seeing an offense, etc., the act of suspension is laid down. |
garukāpattiṃ āpannassa paṭicchannāya āpattiyā parivāsadānaṃ paññattaṃ. |
For one who has committed a serious offense, the giving of probation for a concealed offense is laid down. |
parivāse antarāpattiṃ āpannassa mūlāya paṭikassanaṃ paññattaṃ. |
For one who commits an offense during probation, the return to the beginning is laid down. |
paṭicchannāyapi appaṭicchannāyapi āpattiyā mānattadānaṃ paññattaṃ. |
For both a concealed and an unconcealed offense, the giving of mānatta is laid down. |
ciṇṇamānattassa abbhānaṃ paññattaṃ. |
For one who has completed mānatta, rehabilitation is laid down. |
sammā vattantassa osāraṇīyaṃ paññattaṃ. |
For one who behaves correctly, reinstatement is laid down. |
asammāvattanādīsu nissāraṇīyaṃ paññattaṃ. |
For not behaving correctly, etc., expulsion is laid down. |
♦ ehibhikkhūpasampadā saraṇagamanūpasampadā ovādūpasampadā pañhābyākaraṇūpasampadā ñatticatutthakammūpasampadā garudhammūpasampadā ubhatosaṅghe upasampadā dūtena upasampadāti aṭṭhavidhā upasampadā paññattā. |
♦ The eight kinds of ordination are laid down: the “come, bhikkhu” ordination, the ordination by taking refuge, the ordination by exhortation, the ordination by question-and-answer, the ordination by a formal act with a motion and three announcements, the ordination by the weighty rules, the ordination in both Sanghas, and the ordination by a messenger. |
ñattikammaṃ nava ṭhānāni gacchatīti evaṃ navaṭṭhānikaṃ ñattikammaṃ paññattaṃ. |
A formal act with a motion goes to nine places, thus the ninefold formal act with a motion is laid down. |
ñattidutiyakammaṃ satta ṭhānāni gacchatīti evaṃ sattaṭṭhānikameva ñattidutiyakammaṃ paññattaṃ. |
A formal act with a motion and one announcement goes to seven places, thus the sevenfold formal act with a motion and one announcement is laid down. |
ñatticatutthakammaṃ satta ṭhānāni gacchatīti evaṃ sattaṭṭhānikameva ñatticatutthakammaṃ paññattaṃ. |
A formal act with a motion and three announcements goes to seven places, thus the sevenfold formal act with a motion and three announcements is laid down. |
paṭhamapārājikādīnaṃ paṭhamapaññatti apaññatte paññattaṃ. |
The first laying down of the first pārājika, etc., is laid down where there was no rule. |
tesaṃyeva anupaññatti paññatte anupaññattaṃ. |
The amendment to them is laid down where there was a rule. |
dhammasammukhatā vinayasammukhatā saṅghasammukhatā puggalasammukhatāti imassa catubbidhassa sammukhībhāvassa vasena sammukhāvinayo paññatto. |
The legal procedure in the presence is laid down by way of this fourfold presence: presence of the Dhamma, presence of the Vinaya, presence of the Sangha, and presence of the person. |
sativepullappattassa khīṇāsavassa acodanatthāya sativinayo paññatto. |
For an arahant who has reached the fullness of mindfulness, the legal procedure based on mindfulness is laid down for the purpose of not being accused. |
ummattakassa bhikkhuno amūḷhavinayo paññatto. |
For a bhikkhu who is mad, the legal procedure for one who is not insane is laid down. |
appaṭiññāya cuditakassa āpattiyā ataraṇatthaṃ paṭiññātakaraṇaṃ paññattaṃ. |
For one accused without a confession, the procedure of acting on the admission is laid down for the purpose of not escaping from an offense. |
bahutarānaṃ dhammavādīnaṃ laddhiṃ gahetvā adhikaraṇavūpasamanatthaṃ. |
For the settling of a dispute by taking the opinion of the majority of those who speak according to the Dhamma, |
yebhuyyasikā paññattā. |
the procedure of the majority is laid down. |
pāpussannassa puggalassa niggaṇhanatthaṃ tassapāpiyasikā paññattā. |
For the censure of a person abounding in evil, the procedure for the one who is more evil is laid down. |
bhaṇḍanādivasena bahuṃ assāmaṇakaṃ katvā āpattiṃ āpannānaṃ bhikkhūnaṃ ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttañca avasesāpattīnaṃ vūpasamanatthāya tiṇavatthārako paññatto. |
For the settling of the remaining offenses of bhikkhus who have committed many unmonklike acts by way of quarreling, etc., except for the grave offenses and those connected with the laity, the covering with grass is laid down. |
♦ vinayapeyyālaṃ niṭṭhitaṃ. |
♦ The section on the Vinaya is finished. |
♦ 4. rāgapeyyālaṃ |
♦ 4. The Section on Lust |
♦ 231. rāgassa, bhikkhave, abhiññāyāti pañcakāmaguṇikarāgassa abhijānanatthaṃ paccakkhakaraṇatthaṃ. |
♦ 231. ‘For the direct knowledge of lust, bhikkhus,’ means for the direct knowing, for the direct realization of the lust for the five strands of sensual pleasure. |
pariññāyāti parijānanatthaṃ. |
‘For the full understanding’ means for the purpose of fully understanding. |
parikkhayāyāti parikkhayagamanatthaṃ. |
‘For the utter destruction’ means for the purpose of its utter destruction. |
pahānāyāti pajahanatthaṃ. |
‘For the abandoning’ means for the purpose of abandoning. |
khayāya vayāyāti khayavayagamanatthaṃ. |
‘For the fading away and cessation’ means for the purpose of its fading away and cessation. |
virāgāyāti virajjanatthaṃ. |
‘For the dispassion’ means for the purpose of becoming dispassionate. |
nirodhāyāti nirujjhanatthaṃ. |
‘For the cessation’ means for the purpose of its ceasing. |
cāgāyāti cajanatthaṃ. |
‘For the giving up’ means for the purpose of giving up. |
paṭinissaggāyāti paṭinissajjanatthaṃ. |
‘For the relinquishment’ means for the purpose of relinquishing. |
♦ 232-246. thambhassāti kodhamānavasena thaddhabhāvassa. |
♦ 232-246. ‘Of stubbornness’ means of the state of being stiff through anger and pride. |
sārabbhassāti kāraṇuttariyalakkhaṇassa sārabbhassa. |
‘Of arrogance’ means of the arrogance characterized by going beyond what is proper. |
mānassāti navavidhamānassa. |
‘Of pride’ means of the ninefold pride. |
atimānassāti atikkamitvā maññanamānassa. |
‘Of conceit’ means of the pride of thinking oneself superior. |
madassāti majjanākāramadassa. |
‘Of intoxication’ means of the intoxication of the state of being intoxicated. |
pamādassāti sativippavāsassa, pañcasu kāmaguṇesu cittavossaggassa. |
‘Of heedlessness’ means of the absence of mindfulness, of the release of the mind into the five strands of sensual pleasure. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ rāgapeyyālaṃ niṭṭhitaṃ. |
♦ The section on Lust is finished. |
♦ manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya |
♦ Of the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya, |
♦ dukanipātassa saṃvaṇṇanā niṭṭhitā. |
♦ the commentary on the Dukanipāta is finished. |
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AN-a 3 - tikanipāta-aṭṭhakathā AN 3 |
AN-a 3 - Commentary on the Tikanipāta |
♦ tikanipāta-aṭṭhakathā AN 3 |
♦ Commentary on the Tikanipāta |
♦ 1. paṭhamapaṇṇāsakaṃ |
♦ 1. The First Fifty |
♦ 1. bālavaggo |
♦ 1. The Bāla Vagga |
♦ 1. bhayasuttavaṇṇanā AN 3.1 |
♦ 1. Commentary on the Bhaya Sutta |
♦ 1. tikanipātassa paṭhame bhayānītiādīsu bhayanti cittutrāso. |
♦ 1. In the first of the Tikanipāta, ‘fears,’ etc., fear is terror of the mind. |
upaddavoti anekaggatākāro. |
Upaddava means a state of being non-unified. |
upasaggoti upasaṭṭhākāro tattha tattha lagganākāro. |
Upasagga means a state of being attached, a state of clinging here and there. |
♦ tesaṃ evaṃ nānattaṃ veditabbaṃ — pabbatavisamanissitā corā janapadavāsīnaṃ pesenti — “mayaṃ asukadivase nāma tumhākaṃ gāmaṃ paharissāmā”ti. |
♦ Their difference should be understood thus: thieves dwelling on a rugged mountain send a message to the villagers: “On such-and-such a day, we will attack your village.” |
te taṃ pavattiṃ sutakālato paṭṭhāya bhayaṃ santāsaṃ āpajjanti. |
From the time they hear that news, they fall into fear and terror. |
ayaṃ cittutrāso nāma. |
This is called terror of the mind. |
“yathā no te corā kupitā anatthampi āvaheyyun”ti hatthasāraṃ gahetvā dvipadacatuppadehi saddhiṃ araññaṃ pavisitvā tattha tattha bhūmiyaṃ nipajjanti ḍaṃsamakasādīhi khajjamānā, gumbantarāni pavisantā khāṇukaṇṭake maddanti. |
Thinking, “Lest those thieves, being angry, should bring us harm,” they take their valuable possessions and, having entered the forest with their two-footed and four-footed creatures, they lie down here and there on the ground, being bitten by gadflies, mosquitoes, etc. As they enter the thickets, they tread on stumps and thorns. |
tesaṃ evaṃ vicarantānaṃ vikkhittabhāvo anekaggatākāro nāma. |
Their scattered state, their state of being non-unified, while they are wandering thus, is called ‘upaddava’. |
tato coresu yathāvutte divase anāgacchantesu “tucchakasāsanaṃ bhavissati, gāmaṃ pavisissāmā”ti saparikkhārā gāmaṃ pavisanti. |
Then, when the thieves do not come on the appointed day, thinking, “It must have been a false message, let us enter the village,” they enter the village with their belongings. |
atha tesaṃ paviṭṭhabhāvaṃ ñatvā gāmaṃ parivāretvā dvāre aggiṃ datvā manusse ghātetvā corā sabbaṃ vibhavaṃ vilumpitvā gacchanti. |
Then, knowing that they have entered, the thieves surround the village, set fire to the gates, kill the people, and having plundered all their wealth, they go away. |
tesu ghātitāvasesā aggiṃ nibbāpetvā koṭṭhakacchāyābhitticchāyādīsu tattha tattha laggitvā nisīdanti naṭṭhaṃ anusocamānā. |
Those who remain of those who were killed, having extinguished the fire, cling here and there in the shade of storehouses and walls, lamenting their loss. |
ayaṃ upasaṭṭhākāro lagganākāro nāma. |
This state of being attached, the state of clinging, is called ‘upasagga’. |
♦ naḷāgārāti naḷehi channapaṭicchannāgārā. |
♦ ‘Houses of reeds’ means houses with thatched roofs of reeds. |
sesasambhārā panettha rukkhamayā honti. |
sThe other materials here are of wood. |
tiṇāgārepi eseva nayo. |
In a grass house, the same method applies. |
kūṭāgārānīti kūṭasaṅgahitāni agārāni. |
‘Gabled houses’ means houses with gables. |
ullittāvalittānīti anto ca bahi ca littāni. |
‘Plastered inside and out’ means plastered both inside and outside. |
nivātānīti nivāritavātappavesāni. |
‘Draught-proof’ means with the entry of wind prevented. |
phusitaggaḷānīti chekehi vaḍḍhakīhi katattā piṭṭhasaṅghāṭamhi suṭṭhu phusitakavāṭāni. |
‘With well-fitted bolts’ means with doors well-fitted into the door-frames because they were made by skilled carpenters. |
pihitavātapānānīti yuttavātapānāni. |
‘With closed windows’ means with well-fitted windows. |
iminā padadvayena kavāṭavātapānānaṃ niccapihitataṃ akathetvā sampattiyeva kathitā. |
By this pair of phrases, not the permanent closing of the doors and windows is described, but their perfection. |
icchiticchitakkhaṇe pana tāni pidhīyanti ca vivarīyanti ca. |
But at the desired moment, they are both closed and opened. |
♦ bālato uppajjantīti bālameva nissāya uppajjanti. |
♦ ‘They arise from a fool’ means they arise depending on a fool. |
bālo hi apaṇḍitapuriso rajjaṃ vā oparajjaṃ vā aññaṃ vā pana mahantaṃ ṭhānaṃ patthento katipaye attanā sadise vidhavaputte mahādhutte gahetvā “etha ahaṃ tumhe issare karissāmī”ti pabbatagahanādīni nissāya antamante gāme paharanto dāmarikabhāvaṃ jānāpetvā anupubbena nigamepi janapadepi paharati. |
For a fool, an unwise person, desiring kingship or viceroyship or some other high position, takes a few like-minded destitute sons and great rogues and, saying, “Come, I will make you powerful,” and depending on a mountain stronghold, etc., and attacking the villages on the border, and making himself known as a rebel, he gradually attacks even the towns and the country. |
manussā gehāni chaḍḍetvā khemaṭṭhānaṃ patthayamānā pakkamanti. |
The people abandon their houses and, desiring a safe place, depart. |
te nissāya vasantā bhikkhūpi bhikkhuniyopi attano attano vasanaṭṭhānāni pahāya pakkamanti. |
The bhikkhus and bhikkhunīs who dwell depending on them also abandon their respective dwelling places and depart. |
gatagataṭṭhāne bhikkhāpi senāsanampi dullabhaṃ hoti. |
In whatever place they go, both almsfood and lodging are hard to get. |
evaṃ catunnampi parisānaṃ bhayaṃ āgatameva hoti. |
Thus fear has come to all four assemblies. |
pabbajjitesupi dve bālā bhikkhū aññamaññaṃ vivādaṃ paṭṭhapetvā codanaṃ ārabhanti. |
Even among the ordained, two foolish bhikkhus start a dispute and begin an accusation. |
iti kosambivāsikānaṃ viya mahākalaho uppajjati. |
Thus a great quarrel arises, as for the residents of Kosambī. |
catunnaṃ parisānaṃ bhayaṃ āgatameva hotīti evaṃ yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjantīti yathānusandhinā desanaṃ niṭṭhapesi. |
Fear has come to the four assemblies. Thus, whatever fears arise, all of them arise from a fool. Thus he concluded the discourse according to its sequence. |
♦ 2. lakkhaṇasuttavaṇṇanā AN 3.2 |
♦ 2. Commentary on the Lakkhaṇa Sutta |
♦ 2. dutiye kāyadvārādipavattaṃ kammaṃ lakkhaṇaṃ sañjānanakāraṇaṃ assāti kammalakkhaṇo. |
♦ 2. In the second, the action that proceeds from the body-door, etc., is a characteristic, a reason for recognition, thus ‘with action as a characteristic’. |
apadānasobhanī paññāti yā paññā nāma apadānena sobhati, bālā ca paṇḍitā ca attano attano cariteneva pākaṭā hontīti attho. |
‘Wisdom is adorned by conduct’ means the wisdom which is adorned by conduct; the meaning is that fools and the wise become manifest by their own respective character. |
bālena hi gatamaggo rukkhagacchagāmanigamādīni jhāpetvā gacchantassa indaggino gatamaggo viya hoti, jhāmaṭṭhānamattameva aṅgāramasichārikāsamākulaṃ paññāyati. |
For the path taken by a fool is like the path of a fire that goes along burning up trees, bushes, villages, towns, etc.; only a burnt place, full of embers, soot, and ashes, is seen. |
paṇḍitena gatamaggo kusobbhādayo pūretvā vividhasassasampadaṃ āvahamānena catudīpikameghena gatamaggo viya hoti. |
The path taken by a wise person is like the path of a four-island cloud that, having filled the lakes, etc., brings about the prosperity of various crops. |
yathā tena gatamagge udakapūrāni ceva vividhasassaphalāphalāni ca tāni tāni ṭhānāni paññāyanti, evaṃ paṇḍitena gatamagge sampattiyova paññāyanti no vipattiyoti. |
Just as on the path taken by it, places full of water and various crops, fruits, and produce are seen, so too on the path taken by a wise person, only prosperities are seen, not calamities. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
♦ 3. cintīsuttavaṇṇanā AN 3.3 |
♦ 3. Commentary on the Cintī Sutta |
♦ 3. tatiye bālalakkhaṇānīti “bālo ayan”ti etehi lakkhīyati ñāyatīti bālalakkhaṇāni. |
♦ 3. In the third, ‘the characteristics of a fool’ means by these he is marked, he is known as “this is a fool,” thus they are the characteristics of a fool. |
tānevassa sañjānanakāraṇānīti bālanimittāni. |
They are his reasons for recognition, thus the signs of a fool. |
bālāpadānānīti bālassa apadānāni. |
‘The deeds of a fool’ means the deeds of a fool. |
duccintitacintīti cintayanto abhijjhābyāpādamicchādassanavasena duccintitameva cinteti. |
‘He thinks ill-thought thoughts’ means when thinking, he thinks only ill-thought thoughts by way of covetousness, ill will, and wrong view. |
dubbhāsitabhāsīti bhāsamānopi musāvādādibhedaṃ dubbhāsitameva bhāsati. |
‘He speaks ill-spoken speech’ means even when speaking, he speaks only ill-spoken speech of the kind of lying, etc. |
dukkaṭakammakārīti karontopi pāṇātipātādivasena dukkaṭakammameva karoti. |
‘He does ill-done deeds’ means even when acting, he does only ill-done deeds by way of killing, etc. |
paṇḍitalakkhaṇānītiādi vuttānusāreneva veditabbaṃ. |
‘The characteristics of a wise person,’ etc., should be understood according to what has been said. |
sucintitacintītiādīni cettha manosucaritādīnaṃ vasena yojetabbāni. |
‘He thinks well-thought thoughts,’ etc., should be applied here by way of mental good conduct, etc. |
♦ 4. accayasuttavaṇṇanā AN 3.4 |
♦ 4. Commentary on the Accaya Sutta |
♦ 4. catutthe accayaṃ accayato na passatīti attano aparādhaṃ aparādhato na passati. |
♦ 4. In the fourth, ‘he does not see a transgression as a transgression’ means he does not see his own offense as an offense. |
accayato disvā yathādhammaṃ nappaṭikarotīti “aparaddhaṃ mayā”ti ñatvāpi yo dhammo, taṃ na karoti, daṇḍakammaṃ āharitvā accayaṃ na deseti nakkhamāpeti. |
‘Having seen it as a transgression, he does not make amends according to the Dhamma’ means even having known, “It was an offense by me,” he does not do what is the Dhamma; he does not bring the penalty, confess the transgression, and ask for forgiveness. |
accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhātīti parassa “viraddhaṃ mayā”ti ñatvā daṇḍakammaṃ āharitvā khamāpentassa nakkhamati. |
‘When one confesses a transgression, he does not accept it according to the Dhamma’ means when another, having known, “It was a wrong by me,” brings the penalty and asks for forgiveness, he does not forgive. |
sukkapakkho vuttapaṭipakkhato veditabbo. |
The bright side should be understood as the opposite of what has been said. |
♦ 5. ayonisosuttavaṇṇanā AN 3.5 |
♦ 5. Commentary on the Ayoniso Sutta |
♦ 5. pañcame ayoniso pañhaṃ kattā hotīti “kati nu kho, udāyi, anussatiṭṭhānānī”ti vutte “pubbenivāso anussatiṭṭhānaṃ bhavissatī”ti cintetvā lāḷudāyitthero viya anupāyacintāya apañhameva pañhanti kattā hoti. |
♦ 5. In the fifth, ‘he asks a question unwisely’ means when asked, “How many, Udāyi, are the bases of recollection?”, like the elder Lāḷudāyi, who thought, “The recollection of past lives will be a basis of recollection,” with an unmethodical thought, he asks what is not a question as a question. |
ayoniso pañhaṃ vissajjetā hotīti evaṃ cintitaṃ pana pañhaṃ vissajjentopi “idha, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati. |
‘He answers a question unwisely’ means when answering the question thus thought of, like that same elder, he answers unwisely, saying, “Here, venerable sir, a bhikkhu recollects his manifold past lives, that is, one birth,” etc.; he speaks of what is not a question as a question. |
seyyathidaṃ, ekampi jātin”tiādinā nayena soyeva thero viya ayoniso vissajjetā hoti, apañhameva pañhanti katheti. |
‘With well-rounded phrases and expressions’ — here, the phrase itself, because it expresses the meaning, is an expression. |
parimaṇḍalehi padabyañjanehīti ettha padameva atthassa byañjanato padabyañjanaṃ. |
That which is spoken with a fullness of letters, without neglecting the tenfold intelligence of expression, is called well-rounded; with such phrases and expressions is the meaning. |
taṃ akkharapāripūriṃ katvā dasavidhaṃ byañjanabuddhiṃ aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti, evarūpehi padabyañjanehīti attho. |
‘Coherent’ means coherent because of the coherence of the phrases. |
siliṭṭhehīti padasiliṭṭhatāya siliṭṭhehi. |
‘Conducive’ means conducive to both the meaning and the reason. |
upagatehīti atthañca kāraṇañca upagatehi. |
‘He does not approve’ means even when answered thus, with all reasons complete, he does not approve of another’s question, he does not rejoice in it, like the elder Lāḷudāyi with the question of the venerable Sāriputta. |
nābbhanumoditāti evaṃ yoniso sabbaṃ kāraṇasampannaṃ katvāpi vissajjitaṃ parassa pañhaṃ nābhinumodati nābhinandati sāriputtattherassa pañhaṃ lāḷudāyitthero viya. |
As he said: |
yathāha — |
|
♦ “aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso, yaṃ so atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi, natthetaṃ ṭhānan”ti . |
♦ “It is impossible, friend Sāriputta, it is not possible, that he, having transcended the company of the devas who consume material food, and having been reborn in a certain mind-made body, would both attain and emerge from the cessation of perception and feeling. There is no such possibility.” |
♦ yoniso pañhaṃ kattātiādīsu ānandatthero viya yonisova pañhaṃ cintetvā yoniso vissajjitā hoti. |
♦ In ‘he asks a question wisely,’ etc., like the venerable Ānanda, having thought of a question wisely, he answers wisely. |
thero hi “kati nu kho, ānanda, anussatiṭṭhānānī”ti pucchito “ayaṃ pañho bhavissatī”ti yoniso cintetvā yoniso vissajjento āha — “idha, bhante, bhikkhu vivicceva kāmehi ... pe ... catutthajjhānaṃ upasampajja viharati. |
For the elder, when asked, “How many, Ānanda, are the bases of recollection?”, having thought wisely, “This will be the question,” and answering wisely, said, “Here, venerable sir, a bhikkhu, secluded from sensual pleasures... so on... having entered upon and abided in the fourth jhāna. |
idaṃ, bhante, anussatiṭṭhānaṃ evaṃbhāvitaṃ evaṃbahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattatī”ti. |
This, venerable sir, is a basis of recollection, which, when so developed and cultivated, leads to a pleasant abiding in this very life.” |
abbhanumoditā hotīti tathāgato viya yoniso abbhanumoditā hoti. |
‘He approves’ means like the Tathāgata, he approves wisely. |
tathāgato hi ānandattherena pañhe vissajjite “sādhu sādhu, ānanda, tena hi tvaṃ, ānanda, imampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi. |
For when the question was answered by the venerable Ānanda, the Tathāgata said, “Good, good, Ānanda! Therefore, Ānanda, you should also remember this sixth basis of recollection. |
idhānanda, bhikkhu satova abhikkamati satova paṭikkamatī”tiādimāha. |
Here, Ānanda, a bhikkhu is mindful when he goes forward, mindful when he returns,” etc. |
chaṭṭhādīni uttānatthāneva. |
The sixth, etc., have clear meanings. |
♦ 9. khatasuttavaṇṇanā AN 3.9 |
♦ 9. Commentary on the Khata Sutta |
♦ 9. navame sukkapakkho pubbabhāge dasahipi kusalakammapathehi paricchinno, upari yāva arahattamaggā labbhati. |
♦ 9. In the ninth, the bright side, in the preliminary stage, is defined by the ten wholesome courses of action; above, it is obtained up to the path of arahantship. |
bahuñca puññaṃ pasavatīti ettha lokiyalokuttaramissakapuññaṃ kathitaṃ. |
‘He produces much merit’ — here, merit that is a mixture of worldly and supramundane is described. |
♦ 10. malasuttavaṇṇanā AN 3.10 |
♦ 10. Commentary on the Mala Sutta |
♦ 10. dasame dussīlabhāvo dussīlyaṃ, dussīlyameva malaṃ dussīlyamalaṃ. |
♦ 10. In the tenth, the state of being immoral is immorality; immorality itself is a stain, the stain of immorality. |
kenaṭṭhena malanti? |
In what sense is it a stain? |
anudahanaṭṭhena duggandhaṭṭhena kiliṭṭhakaraṇaṭṭhena ca. |
In the sense of burning, in the sense of having a bad smell, and in the sense of making things defiled. |
tañhi nirayādīsu apāyesu anudahatīti anudahanaṭṭhenapi malaṃ. |
For because it burns in the woeful states of hell, etc., it is also a stain in the sense of burning. |
tena samannāgato puggalo mātāpitūnampi santike bhikkhusaṅghassāpi antare bodhicetiyaṭṭhānesupi jigucchanīyo hoti, sabbadisāsu cassa “evarūpaṃ kira tena pāpakammaṃ katan”ti avaṇṇagandho vāyatīti duggandhaṭṭhenapi malaṃ. |
A person endowed with it is despised in the presence of his parents, in the midst of the community of monks, and at the sites of the Bodhi tree and cetiyas. And in all directions, a smell of his dispraise wafts, “Such-and-such an evil deed was done by him,” so it is also a stain in the sense of having a bad smell. |
tena ca samannāgato puggalo gatagataṭṭhāne upatāpañceva labhati, kāyakammādīni cassa asucīni honti apabhassarānīti kiliṭṭhakaraṇaṭṭhenapi malaṃ. |
And a person endowed with it receives only affliction wherever he goes, and his bodily actions, etc., are impure and not luminous, so it is also a stain in the sense of making things defiled. |
apica taṃ devamanussasampattiyo ceva nibbānasampattiñca milāpetīti milāpanaṭṭhenapi malanti veditabbaṃ. |
Moreover, because it causes the prosperities of devas and humans and the prosperity of Nibbāna to wither, it should be known as a stain also in the sense of withering. |
issāmalamaccheramalesupi eseva nayo. |
In the stains of envy and stinginess, the same method applies. |
♦ bālavaggo paṭhamo. |
♦ The first chapter, on the Fool. |
♦ 2. rathakāravaggo AN 3: |
♦ 2. The Rathakāra Vagga AN 3: |
52 |
52 ), |
♦ 1. ñātasuttavaṇṇanā AN 3.11 |
♦ 1. Commentary on the Ñāta Sutta AN 3: |
52 |
52 |
♦ 11. dutiyassa paṭhame ñātoti paññāto pākaṭo. |
♦ 11. In the first of the second, ‘known’ means renowned, famous. |
ananulomiketi sāsanassa na anulometīti ananulomikaṃ, tasmiṃ ananulomike. |
‘Not in conformity’ means it does not conform to the teaching, thus it is not in conformity; in that which is not in conformity. |
kāyakammeti pāṇātipātādimhi kāyaduccarite. |
‘In bodily action’ means in bodily misconduct such as killing. |
oḷārikaṃ vā etaṃ, na evarūpe samādapetuṃ sakkoti. |
Or this is gross; he is not able to encourage one in such things. |
disā namassituṃ vaṭṭati, bhūtabaliṃ kātuṃ vaṭṭatīti evarūpe samādapeti gaṇhāpeti. |
He encourages and makes them take up such things as, “It is proper to worship the directions, it is proper to make an offering to spirits.” |
vacīkammepi musāvādādīni oḷārikāni, attano santakaṃ parassa adātukāmena “natthī”ti ayaṃ vañcanamusāvādo nāma vattuṃ vaṭṭatīti evarūpe samādapeti. |
In verbal action also, lying, etc., are gross; he encourages them in such things as, “It is proper to speak the kind of deceptive lie, ‘I don’t have it,’ when one is unwilling to give one’s own possession to another.” |
manokammepi abhijjhādayo oḷārikā, kammaṭṭhānaṃ visaṃvādetvā kathento pana ananulomikesu dhammesu samādapeti nāma dakkhiṇavihāravāsitthero viya. |
In mental action also, covetousness, etc., are gross; but one who speaks by misrepresenting the meditation subject is said to encourage in states not in conformity, like the elder who was a resident of the Southern Monastery. |
taṃ kira theraṃ eko upaṭṭhāko amaccaputto upasaṅkamitvā “mettāyantena paṭhamaṃ kīdise puggale mettāyitabban”ti pucchi. |
It is said that a certain minister’s son, an attendant of that elder, approached him and asked, “When cultivating loving-kindness, towards what kind of person should one first cultivate it?” |
thero sabhāgavisabhāgaṃ anācikkhitvā “piyapuggale”ti āha. |
The elder, without explaining the compatible and incompatible, said, “Towards a dear person.” |
tassa ca bhariyā piyā hoti manāpā, so taṃ ārabbha mettāyanto ummādaṃ pāpuṇi. |
And his wife was dear and pleasing to him, so cultivating loving-kindness with reference to her, he went mad. |
kathaṃ panesa bahujanāhitāya paṭipanno hotīti? |
And how does he become one who practices for the harm of many people? |
evarūpassa hi saddhivihārikādayo ceva upaṭṭhākādayo ca tesaṃ ārakkhadevatā ādiṃ katvā tāsaṃ tāsaṃ mittabhūtā yāva brahmalokā sesadevatā ca “ayaṃ bhikkhu na ajānitvā karissatī”ti tena katameva karonti, evamesa bahujanāhitāya paṭipanno hoti. |
For the co-residents, etc., and the attendants, etc., of such a one, and from the guardian deities of those, up to the other devas in the Brahma world who are friends of those, thinking, “This bhikkhu will not act without knowing,” they do what he has done. Thus he becomes one who practices for the harm of many people. |
♦ sukkapakkhe pāṇātipātā veramaṇiādīnaṃyeva vasena kāyakammavacīkammāni veditabbāni. |
♦ In the bright side, bodily action and verbal action should be understood by way of abstinence from killing, etc. |
kammaṭṭhānaṃ pana avisaṃvādetvā kathento anulomikesu dhammesu samādapeti nāma koḷitavihāravāsī catunikāyikatissatthero viya. |
But one who speaks without misrepresenting the meditation subject is said to encourage in states that are in conformity, like the elder Tissa, the reciter of the four Nikāyas, who was a resident of the Koḷita monastery. |
tassa kira jeṭṭhabhātā nandābhayatthero nāma potaliyavihāre vasanto ekasmiṃ roge samuṭṭhite kaniṭṭhaṃ pakkosāpetvā āha — “āvuso, mayhaṃ sallahukaṃ katvā ekaṃ kammaṭṭhānaṃ kathehī”ti. |
It is said that his elder brother, the elder Nandābhaya, while living at the Potaliya monastery, when a certain illness arose, had his younger brother summoned and said, “Friend, tell me a meditation subject that will make me light.” |
kiṃ, bhante, aññena kammaṭṭhānena, kabaḷīkārāhāraṃ pariggaṇhituṃ vaṭṭatīti? |
“What, venerable sir, is another meditation subject? It is proper to take up material food.” |
kimatthiko esa, āvusoti? |
“For what purpose is this, friend?” |
bhante, kabaḷīkārāhāro upādārūpaṃ, ekasmiñca upādārūpe diṭṭhe tevīsati upādārūpāni pākaṭāni hontīti . |
“Venerable sir, material food is derived form; and when one derived form is seen, the twenty-three derived forms become manifest.” |
so “vaṭṭissati, āvuso, ettakan”ti taṃ uyyojetvā kabaḷīkārāhāraṃ pariggaṇhitvā upādārūpaṃ sallakkhetvā vivaṭṭetvā arahattaṃ pāpuṇi. |
He, thinking, “This will be enough, friend,” having sent him away, took up material food, and having noted the derived form, turned to insight and attained arahantship. |
atha naṃ theraṃ bahivihārā anikkhantameva pakkositvā, “āvuso, mahāavassayosi mayhaṃ jāto”ti kaniṭṭhattherassa attanā paṭiladdhaguṇaṃ ārocesi. |
Then, having summoned the younger elder before he had even left the outer monastery, he informed him of the quality he himself had attained, saying, “Friend, you have been of great help to me.” |
bahujanahitāyāti etassapi hi saddhivihārikādayo “ayaṃ na ajānitvā karissatī”ti tena katameva karontīti bahujanahitāya paṭipanno nāma hotīti. |
‘For the welfare of many people’ means for his co-residents, etc., thinking, “This one will not act without knowing,” do what he has done, thus he becomes one who practices for the welfare of many people. |
♦ 2. sāraṇīyasuttavaṇṇanā AN 3.12 |
♦ 2. Commentary on the Sāraṇīya Sutta AN 3: |
62 , |
62 , |
♦ 12. dutiye khattiyassāti jātiyā khattiyassa. |
♦ 12. In the second, ‘of a khattiya’ means of a khattiya by birth. |
muddhāvasittassāti rājābhisekena muddhani abhisittassa. |
‘Anointed on the head’ means anointed on the head with the royal consecration. |
sāraṇīyāni bhavantīti saritabbāni asammussanīyāni honti. |
‘They are memorable’ means they are to be remembered, not to be forgotten. |
jātoti nibbatto. |
‘Born’ means produced. |
yāvajīvaṃ sāraṇīyanti daharakāle jānitumpi na sakkā, aparabhāge pana mātāpituādīhi ñātakehi vā dāsādīhi vā “tvaṃ asukajanapade asukanagare asukadivase asukanakkhatte jāto”ti ācikkhite sutvā tato paṭṭhāya yāvajīvaṃ sarati na sammussati. |
‘Memorable for life’ means it is not possible to know it in childhood, but later, having heard it told by one’s parents or other relatives, or by slaves, etc., “You were born in such-and-such a country, in such-and-such a city, on such-and-such a day, under such-and-such a constellation,” from then on one remembers it for life and does not forget it. |
tena vuttaṃ — “yāvajīvaṃ sāraṇīyaṃ hotī”ti. |
Therefore it is said, “it is memorable for life.” |
♦ idaṃ, bhikkhave, dutiyanti abhisekaṭṭhānaṃ nāma rañño balavatuṭṭhikaraṃ hoti, tenassa taṃ yāvajīvaṃ sāraṇīyaṃ. |
♦ ‘This, bhikkhus, is the second’ — the place of consecration is a great cause of joy for a king, therefore it is memorable for him for life. |
saṅgāmavijayaṭṭhānepi eseva nayo. |
In the place of victory in battle, the same method applies. |
ettha pana saṅgāmanti yuddhaṃ. |
Here, however, ‘battle’ means war. |
abhivijinitvāti jinitvā sattumaddanaṃ katvā. |
‘Having conquered’ means having conquered and crushed the enemy. |
tameva saṅgāmasīsanti tameva saṅgāmaṭṭhānaṃ. |
‘That very battlefield’ means that very place of battle. |
ajjhāvasatīti abhibhavitvā āvasati. |
‘He dwells’ means he dwells having overcome. |
♦ idāni yasmā sammāsambuddhassa rañño jātiṭṭhānādīhi kattabbakiccaṃ natthi, imasmiṃ pana sāsane tappaṭibhāge tayo puggale dassetuṃ idaṃ kāraṇaṃ ābhataṃ, tasmā te dassento evameva kho, bhikkhavetiādimāha. |
♦ Now, because for a Perfectly Enlightened One there is no duty to be done with places of birth, etc., but to show the three persons who are the counterpart of that in this teaching, this reason is brought forward. Therefore, showing them, he said, ‘Just so, bhikkhus,’ etc. |
tattha anagāriyaṃ pabbajito hotīti ettha catupārisuddhisīlampi pabbajjānissitamevāti veditabbaṃ. |
Therein, ‘he has gone forth into homelessness’ — here, the fourfold purification of virtue should also be understood as dependent on the life of renunciation. |
sāraṇīyaṃ hotīti “ahaṃ asukaraṭṭhe asukajanapade asukavihāre asukamāḷake asukadivāṭṭhāne asukacaṅkame asukarukkhamūle pabbajito”ti evaṃ yāvajīvaṃ saritabbameva hoti na sammussitabbaṃ. |
‘It is memorable’ means “I went forth in such-and-such a country, in such-and-such a province, in such-and-such a monastery, in such-and-such a hall, in such-and-such a daytime resting-place, on such-and-such a walking-path, at the foot of such-and-such a tree”; thus it is to be remembered for life and not to be forgotten. |
♦ idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhaṃ atthi. |
♦ ‘This is suffering’ means this much is suffering, there is no suffering beyond this. |
ayaṃ dukkhasamudayoti ettako dukkhasamudayo, na ito uddhaṃ dukkhasamudayo atthīti. |
‘This is the origin of suffering’ means this much is the origin of suffering, there is no origin of suffering beyond this. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
evamettha catūhi saccehi sotāpattimaggo kathito. |
Thus here, by the four truths, the path of stream-entry is described. |
kasiṇaparikammavipassanāñāṇāni pana maggasannissitāneva honti. |
The kasina preliminary work and the knowledge of insight, however, are dependent on the path. |
sāraṇīyaṃ hotīti “ahaṃ asukaraṭṭhe ... pe ... asukarukkhamūle sotāpanno jāto”ti yāvajīvaṃ sāraṇīyaṃ hoti asammussanīyaṃ. |
‘It is memorable’ means “I became a stream-enterer in such-and-such a country... so on... at the foot of such-and-such a tree”; thus it is memorable for life, not to be forgotten. |
♦ āsavānaṃ khayāti āsavānaṃ khayena. |
♦ ‘Through the destruction of the taints’ means by the destruction of the taints. |
cetovimuttinti phalasamādhiṃ. |
‘Liberation of mind’ means the concentration of the fruit. |
paññāvimuttinti phalapaññaṃ. |
‘Liberation by wisdom’ means the wisdom of the fruit. |
sayaṃ abhiññā sacchikatvāti attanāva abhivisiṭṭhāya paññāya paccakkhaṃ katvā. |
‘Having realized with direct knowledge by himself’ means having made it manifest by himself with superior wisdom. |
upasampajja viharatīti paṭilabhitvā viharati. |
‘He attains and dwells’ means having attained, he dwells. |
sāraṇīyanti “mayā asukaraṭṭhe ... pe ... asukarukkhamūle arahattaṃ pattan”ti attano arahattapattiṭṭhānaṃ nāma yāvajīvaṃ sāraṇīyaṃ hoti asammussanīyanti yathānusandhināva desanaṃ niṭṭhapesi. |
‘Memorable’ means “I attained arahantship in such-and-such a country... so on... at the foot of such-and-such a tree”; the place of one’s attainment of arahantship is memorable for life and not to be forgotten. Thus he concluded the discourse according to its sequence. |
♦ 3. āsaṃsasuttavaṇṇanā AN 3.13 |
♦ 3. Commentary on the Āsaṃsa Sutta AN 3: |
72 , |
72 , |
♦ 13. tatiye santoti atthi upalabbhanti. |
♦ 13. In the third, ‘there are’ means there exist, they are found. |
saṃvijjamānāti tasseva vevacanaṃ. |
‘Existing’ is a synonym for that. |
lokasminti sattaloke. |
‘In the world’ means in the world of beings. |
nirāsoti anāso apatthano. |
‘Without hope’ means without hope, without desire. |
āsaṃsoti āsaṃsamāno patthayamāno. |
‘Hoping’ means hoping, desiring. |
vigatāsoti apagatāso. |
‘With hope gone’ means with hope departed. |
caṇḍālakuleti caṇḍālānaṃ kule. |
‘In a caṇḍāla family’ means in a family of outcastes. |
venakuleti vilīvakārakule. |
‘In a veṇa family’ means in a family of bamboo-workers. |
nesādakuleti migaluddakānaṃ kule. |
‘In a nesāda family’ means in a family of hunters. |
rathakārakuleti cammakārakule. |
‘In a rathakāra family’ means in a family of leather-workers. |
pukkusakuleti pupphacchaḍḍakakule. |
‘In a pukkusa family’ means in a family of flower-sweepers. |
♦ ettāvatā kulavipattiṃ dassetvā idāni yasmā nīcakule jātopi ekacco aḍḍho hoti mahaddhano, ayaṃ pana na tādiso, tasmāssa bhogavipattiṃ dassetuṃ daliddetiādimāha. |
♦ Having thus shown the failure in family, now, because even one born in a low family is sometimes wealthy and of great riches, but this one is not so, therefore, to show his failure in wealth, he said, ‘poor,’ etc. |
tattha daliddeti dāliddiyena samannāgate. |
Therein, ‘poor’ means endowed with poverty. |
appannapānabhojaneti parittakānnapānabhojane. |
‘With little food and drink’ means with little food and drink. |
kasiravuttiketi dukkhajīvike, yattha vāyāmena payogena jīvitavuttiṃ sādhenti, tathārūpeti attho. |
‘Living with difficulty’ means with a difficult livelihood; or where they procure their livelihood with effort and exertion, in such a place is the meaning. |
yattha kasirena ghāsacchādo labbhatīti yasmiṃ kule dukkhena yāgubhattaghāso ca kopīnamattaṃ acchādanañca labbhati. |
‘Where food and clothing are obtained with difficulty’ means in which family gruel and rice as food and a loincloth as clothing are obtained with difficulty. |
♦ idāni yasmā ekacco nīcakule jātopi upadhisampanno hoti attabhāvasamiddhiyaṃ ṭhito, ayañca na tādiso, tasmāssa sarīravipattimpi dassetuṃ so ca hoti dubbaṇṇotiādimāha. |
♦ Now, because even one born in a low family is sometimes endowed with a good constitution and is established in bodily prosperity, but this one is not so, therefore, to show his failure in body also, he said, ‘And he is ugly,’ etc. |
tattha dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. |
Therein, ‘ugly’ means of the color of a dust-demon or a burnt stump. |
duddasikoti vijātamātuyāpi amanāpadassano. |
‘Ill-favored’ means unpleasant to see even for the mother who gave him birth. |
okoṭimakoti lakuṇḍako. |
‘Dwarfish’ means a dwarf. |
kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. |
‘Blind’ means blind in one eye or blind in both eyes. |
kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. |
‘Crippled in hand’ means crippled in one hand or crippled in both hands. |
khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. |
‘Lame’ means lame in one leg or lame in both legs. |
pakkhahatoti hatapakkho pīṭhasappī. |
‘Paralyzed’ means with a paralyzed side, a cripple who moves on his buttocks. |
padīpeyyassāti vaṭṭitelakapallakādino padīpaupakaraṇassa. |
‘Of a lamp’ means of the requisites for a lamp, such as a saucer, oil, and wick. |
tassa na evaṃ hotīti. |
‘It does not occur to him thus.’ |
kasmā na hoti? |
Why does it not occur? |
nīcakule jātattā. |
Because he was born in a low family. |
♦ jeṭṭhoti aññasmiṃ jeṭṭhe sati kaniṭṭho āsaṃ na karoti, tasmā jeṭṭhoti āha. |
♦ ‘The eldest’ — when there is another who is the eldest, a younger one does not have hope, therefore he said ‘the eldest’. |
ābhisekoti jeṭṭhopi na abhisekāraho āsaṃ na karoti, tasmā ābhisekoti āha. |
‘Consecrated’ — even the eldest, not being fit for consecration, does not have hope, therefore he said ‘consecrated’. |
anabhisittoti abhisekārahopi kāṇakuṇiādidosarahito sakiṃ abhisitto puna abhiseke āsaṃ na karoti, tasmā anabhisittoti āha . |
‘Unconsecrated’ — one who is fit for consecration, but free from the defects of blindness, crippledness, etc., once consecrated, does not have hope for a second consecration, therefore he said ‘unconsecrated’. |
acalappattoti jeṭṭhopi ābhiseko anabhisitto mando uttānaseyyako, sopi abhiseke āsaṃ na karoti. |
‘Firmly established’ — even the eldest, consecrated, and unconsecrated, who is dull and lies on his back, does not have hope for consecration. |
soḷasavassuddesiko pana paññāyamānamassubhedo acalappatto nāma hoti, mahantampi rajjaṃ vicāretuṃ samattho, tasmā “acalappatto”ti āha. |
But one of sixteen years, with a visible beard, is called firmly established; he is capable of ruling even a large kingdom, therefore he said, “firmly established.” |
tassa evaṃ hotīti kasmā hoti? |
‘It occurs to him thus’ — why does it occur? |
mahājātitāya. |
Because of his high birth. |
♦ dussīloti nissīlo. |
♦ ‘Immoral’ means without virtue. |
pāpadhammoti lāmakadhammo. |
‘Of bad character’ means of low character. |
asucīti asucīhi kāyakammādīhi samannāgato. |
‘Impure’ means endowed with impure bodily actions, etc. |
saṅkassarasamācāroti saṅkāhi saritabbasamācāro, kiñcideva asāruppaṃ disvā “idaṃ iminā kataṃ bhavissatī”ti evaṃ paresaṃ āsaṅkanīyasamācāro, attanāyeva vā saṅkāhi saritabbasamācāro, sāsaṅkasamācāroti attho. |
‘Of suspect conduct’ means of conduct to be remembered with suspicion; when some unbecoming thing is seen, he is of conduct that causes suspicion in others, “This might have been done by him”; or of conduct to be remembered with suspicion by himself; of suspect conduct is the meaning. |
tassa hi divāṭṭhānādīsu sannipatitvā kiñcideva mantayante bhikkhū disvā “ime ekato hutvā mantenti, kacci nu kho mayā katakammaṃ jānitvā mantentī”ti evaṃ sāsaṅkasamācāro hoti. |
For when he sees bhikkhus assembled in a daytime resting-place, etc., and planning something, he has suspect conduct, thinking, “They are together and planning; could it be that they are planning, having known the deed done by me?” |
paṭicchannakammantoti paṭicchādetabbayuttakena pāpakammena samannāgato. |
‘Of concealed action’ means endowed with an evil deed that should be concealed. |
assamaṇo samaṇapaṭiññoti assamaṇo hutvāva samaṇapatirūpakatāya “samaṇo ahan”ti evaṃ paṭiñño. |
‘Not a monk, but claiming to be a monk’ means being not a monk, but by resembling a monk, he claims, “I am a monk.” |
abrahmacārī brahmacāripaṭiññoti aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathā paṭipajjanato “ahaṃ brahmacārī”ti paṭiññaṃ dento viya hoti. |
‘Not living the holy life, but claiming to be living the holy life’ means seeing other holy-life practitioners, well-robed, well-draped, holding fine bowls, and making a living by wandering for alms in villages, towns, and capital cities, he himself, by practicing in such a manner, is as if he were giving a claim, “I am living the holy life.” |
“ahaṃ bhikkhū”ti vatvā uposathaggādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. |
But by saying, “I am a bhikkhu,” and entering the Uposatha-hall, etc., he is one who claims to be living the holy life; likewise, when he receives a gain belonging to the Sangha. |
antopūtīti pūtinā kammena anto anupaviṭṭho. |
‘Rotten within’ means entered within by rotten deeds. |
avassutoti rāgādīhi tinto. |
‘Soaked’ means soaked with lust, etc. |
kasambujātoti sañjātarāgādikacavaro. |
‘Full of rubbish’ means with rubbish of lust, etc., arisen. |
tassa na evaṃ hotīti. |
‘It does not occur to him thus.’ |
kasmā na hoti? |
Why does it not occur? |
lokuttaradhammaupanissayassa natthitāya. |
Because he has no basis for the supramundane Dhamma. |
tassa evaṃ hotīti. |
‘It occurs to him thus.’ |
kasmā hoti? |
Why does it occur? |
mahāsīlasmiṃ paripūrakāritāya. |
Because he is a fulfiller of the great virtue. |
♦ 4. cakkavattisuttavaṇṇanā AN 3.14 |
♦ 4. Commentary on the Cakkavatti Sutta |
♦ 14. catutthe catūhi saṅgahavatthūhi janaṃ rañjetīti rājā. |
♦ 14. In the fourth, ‘he delights the people with the four means of benevolence,’ thus he is a king. |
cakkaṃ vattetīti cakkavattī. |
‘He turns the wheel,’ thus he is a wheel-turner. |
vattitaṃ vā anena cakkanti cakkavattī. |
Or, ‘the wheel has been turned by him,’ thus he is a wheel-turner. |
dhammo assa atthīti dhammiko. |
‘He has the Dhamma,’ thus he is righteous. |
dhammeneva dasavidhena cakkavattivattena rājā jātoti dhammarājā. |
‘A king by the ten-fold righteous wheel-turning practice,’ thus he is a righteous king. |
sopi na arājakanti sopi aññaṃ nissayarājānaṃ alabhitvā cakkaṃ nāma vattetuṃ na sakkotīti attho. |
‘He too, not without a king’ means he too, without obtaining another king to depend on, is not able to turn the wheel is the meaning. |
iti satthā desanaṃ paṭṭhapetvā yathānusandhiṃ apāpetvāva tuṇhī ahosi. |
Thus the Teacher, having begun the discourse, became silent without bringing it to its conclusion according to its sequence. |
kasmā? anusandhikusalā uṭṭhahitvā anusandhiṃ pucchissanti, bahū hi imasmiṃ ṭhāne tathārūpā bhikkhū, athāhaṃ tehi puṭṭho desanaṃ vaḍḍhessāmīti. |
Why? “Those skilled in the sequence will rise and ask about the sequence; there are many such bhikkhus in this place. Then I, being asked by them, will extend the discourse.” |
atheko anusandhikusalo bhikkhu bhagavantaṃ pucchanto ko pana, bhantetiādimāha. |
Then a certain bhikkhu skilled in the sequence, questioning the Blessed One, said, ‘But what, venerable sir,’ etc. |
bhagavāpissa byākaronto dhammo bhikkhūtiādimāha. |
The Blessed One, answering him, said, ‘The Dhamma, bhikkhu,’ etc. |
♦ tattha dhammoti dasakusalakammapathadhammo. |
♦ Therein, ‘the Dhamma’ means the Dhamma of the ten wholesome courses of action. |
dhammanti tameva vuttappakāraṃ dhammaṃ. |
‘The Dhamma’ means that very Dhamma of the kind described. |
nissāyāti tadadhiṭṭhānena cetasā tameva nissayaṃ katvā. |
‘Depending on’ means with a mind established in that, having made that very thing the support. |
dhammaṃ sakkarontoti yathā kato so dhammo suṭṭhu kato hoti, evametaṃ karonto. |
‘Honoring the Dhamma’ means doing it in such a way that the Dhamma, when done, is well done. |
dhammaṃ garuṃ karontoti tasmiṃ gāravuppattiyā taṃ garukaronto. |
‘Revering the Dhamma’ means revering it with the arising of respect for it. |
dhammaṃ apacāyamānoti tasseva dhammassa añjalikaraṇādīhi nīcavuttitaṃ karonto. |
‘Respecting the Dhamma’ means showing lowliness to that Dhamma by joining the hands in reverence, etc. |
dhammaddhajo dhammaketūti taṃ dhammaṃ dhajamiva purakkhatvā ketumiva ukkhipitvā pavattiyā dhammaddhajo dhammaketu ca hutvāti attho. |
‘With the Dhamma as his banner, with the Dhamma as his standard’ means having that Dhamma as his banner in front and having it as his standard raised up, being with the Dhamma as his banner and the Dhamma as his standard is the meaning. |
dhammādhipateyyoti dhammādhipatibhūtāgatabhāvena dhammavaseneva ca sabbakiriyānaṃ karaṇena dhammādhipateyyo hutvā. |
‘With the Dhamma as his sovereign’ means with the Dhamma as his sovereign, being one for whom the Dhamma is sovereign, and by the power of the Dhamma in all actions. |
dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahatīti dhammo assā atthīti dhammikā, rakkhā ca āvaraṇañca gutti ca rakkhāvaraṇagutti. |
‘He arranges a righteous protection, guard, and security’ means for whom the Dhamma exists, thus they are righteous; protection, guard, and security are protection, guard, and security. |
tattha “paraṃ rakkhanto attānaṃ rakkhatī”ti vacanato khantiādayo rakkhā. |
Therein, according to the saying, “protecting another, he protects himself,” patience, etc., are protection. |
vuttañhetaṃ — “kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. |
It has been said: “And how, bhikkhus, does one, protecting another, protect himself? |
khantiyā avihiṃsāya mettacittatāya anuddayāyā”ti . |
By patience, by harmlessness, by a mind of loving-kindness, by compassion.” |
nivāsanapārupanagehādīni āvaraṇaṃ. |
Clothing, robes, houses, etc., are a guard. |
corādiupaddavanivāraṇatthaṃ gopāyanā gutti. |
The guarding for the prevention of dangers from thieves, etc., is security. |
taṃ sabbampi suṭṭhu vidahati pavatteti ṭhapetīti attho. |
All that he arranges, sets in motion, and establishes well is the meaning. |
♦ idāni yattha sā saṃvidahitabbā, taṃ dassento antojanasmintiādimāha. |
♦ Now, showing where that should be arranged, he said, ‘For the people within,’ etc. |
tatrāyaṃ saṅkhepattho — antojanasaṅkhātaṃ puttadāraṃ sīlasaṃvare patiṭṭhāpento vatthagandhamālādīni cassa dadamāno sabbopaddave cassa nivārayamāno dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati nāma. |
Therein, this is the summary: by establishing his children and wife, who are called the people within, in virtue and restraint, and by giving them clothes, perfumes, garlands, etc., and by warding off all dangers for them, he is said to arrange a righteous protection, guard, and security. |
khattiyādīsupi eseva nayo. |
In the case of khattiyas, etc., the same method applies. |
ayaṃ pana viseso — abhisittakhattiyā bhadrāssājānīyādiratanasampadānenapi upagaṇhitabbā, anuyantā khattiyā tesaṃ anurūpayānavāhanasampadānenapi paritosetabbā, balakāyo kālaṃ anatikkametvā bhattavetanasampadānenapi anuggahetabbo, brāhmaṇā annapānavatthādinā deyyadhammena, gahapatikā bhattabījanaṅgalabalibaddādisampadānena, tathā nigamavāsino negamā janapadavāsino ca jānapadā. |
This, however, is the difference: anointed khattiyas should be won over by the giving of treasures such as noble thoroughbred horses; attendant khattiyas should be pleased by the giving of suitable vehicles and conveyances; the army should be supported by the giving of food and wages without missing the time; brahmins with offerings of food, drink, clothing, etc.; householders by the giving of food, seeds, ploughs, and oxen; likewise, the town-dwellers, and the country-dwellers. |
samitapāpabāhitapāpā pana samaṇabrāhmaṇā samaṇaparikkhārasampadānena sakkātabbā, migapakkhino abhayadānena samassāsetabbā. |
But the ascetics and brahmins who have pacified and banished evil should be honored by the giving of the requisites of an ascetic; the beasts and birds should be reassured by the giving of safety. |
♦ dhammeneva cakkaṃ vattetīti dasakusalakammapathadhammeneva cakkaṃ pavatteti. |
♦ ‘He turns the wheel by the Dhamma alone’ means he sets the wheel in motion by the Dhamma of the ten wholesome courses of action alone. |
taṃ hoti cakkaṃ appaṭivattiyanti taṃ tena evaṃ pavattitaṃ āṇācakkaṃ appaṭivattiyaṃ hoti. |
‘That wheel is irreversible’ means that wheel of authority, thus set in motion by him, is irreversible. |
kenaci manussabhūtenāti devatā nāma attanā icchiticchitameva karonti, tasmā tā aggaṇhitvā “manussabhūtenā”ti vuttaṃ. |
‘By any human being’ means devas do whatever they wish, therefore, not taking them, it is said, “by a human being.” |
paccatthikenāti paṭiatthikena, paṭisattunāti attho. |
‘By an adversary’ means by an opponent; by an enemy is the meaning. |
dhammikoti cakkavattī dasakusalakammapathavasena dhammiko, tathāgato pana navalokuttaradhammavasena. |
‘Righteous’ means a wheel-turner is righteous by way of the ten wholesome courses of action; the Tathāgata, however, by way of the nine supramundane Dhammas. |
dhammarājāti navahi lokuttaradhammehi mahājanaṃ rañjetīti dhammarājā. |
‘A king of Dhamma’ means he delights the great populace with the nine supramundane Dhammas, thus he is a king of Dhamma. |
dhammaṃyevāti navalokuttaradhammameva nissāya tameva sakkaronto taṃ garukaronto taṃ apacāyamāno. |
‘Depending on the Dhamma alone’ means depending on the nine supramundane Dhammas alone, honoring it, revering it, respecting it. |
sovassa dhammo abbhuggataṭṭhena dhajoti dhammaddhajo. |
That Dhamma, by being raised high, is his banner, thus ‘with the Dhamma as his banner’. |
sovassa ketūti dhammaketu. |
That is his standard, thus ‘with the Dhamma as his standard’. |
tameva adhipatiṃ jeṭṭhakaṃ katvā viharatīti dhammādhipateyyo. |
He dwells having made that his sovereign, his chief, thus ‘with the Dhamma as his sovereign’. |
dhammikaṃ rakkhāvaraṇaguttinti lokiyalokuttaradhammadāyikarakkhañca āvaraṇañca guttiñca. |
‘A righteous protection, guard, and security’ means the protection, guard, and security that gives the worldly and supramundane Dhamma. |
saṃvidahatīti ṭhapeti paññapeti. |
‘He arranges’ means he establishes, he lays down. |
evarūpanti tividhaṃ kāyaduccaritaṃ na sevitabbaṃ, sucaritaṃ sevitabbanti evaṃ sabbattha attho veditabbo. |
‘Such-and-such’ means the threefold bodily misconduct should not be practiced, good conduct should be practiced; thus the meaning should be understood everywhere. |
saṃvidahitvāti ṭhapetvā kathetvā. |
‘Having arranged’ means having established, having said. |
dhammeneva anuttaraṃ dhammacakkaṃ pavattetīti navalokuttaradhammeneva asadisaṃ dhammacakkaṃ pavatteti. |
‘He sets the unsurpassed wheel of Dhamma in motion by the Dhamma alone’ means he sets the peerless wheel of Dhamma in motion by the nine supramundane Dhammas alone. |
taṃ hoti cakkaṃ appaṭivattiyanti taṃ evaṃ pavattitaṃ dhammacakkaṃ etesu samaṇādīsu ekenapi paṭivattetuṃ paṭibāhituṃ na sakkā. |
‘That wheel is irreversible’ means that wheel of Dhamma, thus set in motion, cannot be turned back or obstructed by any of these, ascetics, etc. |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere is clear. |
♦ 5. sacetanasuttavaṇṇanā AN 3.15 |
♦ 5. Commentary on the Sacelana Sutta AN 3: |
93 , |
93 , |
♦ 15. pañcame isipataneti buddhapaccekabuddhasaṅkhātānaṃ isīnaṃ dhammacakkappavattanatthāya ceva uposathakaraṇatthāya ca āgantvā patane, sannipātaṭṭhāneti attho. |
♦ 15. In the fifth, ‘at Isipatana’ means at the falling, at the gathering place of the isis known as Buddhas and Paccekabuddhas, for the purpose of setting the Wheel of Dhamma in motion and for the purpose of the Uposatha. |
padanetipi pāṭho, ayameva attho. |
The reading is also ‘padane’; this is the meaning. |
migadāyeti migānaṃ abhayatthāya dinne. |
‘In the deer park’ means in the place given for the safety of deer. |
chahi māsehi chārattūnehīti so kira raññā āṇattadivaseyeva sabbūpakaraṇāni sajjetvā antevāsikehi saddhiṃ araññaṃ pavisitvā gāmadvāragāmamajjhadevakulasusānādīsu ṭhitarukkhe ceva jhāmapatitasukkharukkhe ca vivajjetvā sampannapadese ṭhite sabbadosavivajjite nābhiaranemīnaṃ anurūpe rukkhe gahetvā taṃ cakkaṃ akāsi. |
‘In six months less six nights’ means for he, on the very day he was commanded by the king, having prepared all the requisites, and having entered the forest with his apprentices, and having avoided the trees standing at the village gate, in the middle of the village, at the shrines, and at the cremation grounds, and the burnt, fallen, and dry trees, and having taken trees suitable for the hub, spokes, and rim, standing in a suitable place, free from all defects, made that wheel. |
tassa rukkhe vicinitvā gaṇhantassa ceva karontassa ca ettako kālo vītivatto. |
For him, in searching for and taking the trees and in making it, this much time passed. |
tena vuttaṃ — “chahi māsehi chārattūnehī”ti. |
Therefore it is said, “in six months less six nights.” |
nānākaraṇanti nānattaṃ. |
‘Various actions’ means variety. |
nesanti na esaṃ. |
‘Of them’ means not of them. |
atthesanti atthi esaṃ. |
‘There is’ means there is for them. |
abhisaṅkhārassa gatīti payogassa gamanaṃ. |
‘The course of the action’ means the going of the effort. |
ciṅgulāyitvāti paribbhamitvā. |
‘Having spun’ means having revolved. |
akkhāhataṃ maññeti akkhe pavesetvā ṭhapitamiva. |
‘He thinks it is fixed in the axle’ means as if it were inserted and fixed in the axle. |
♦ sadosāti sagaṇḍā uṇṇatoṇataṭṭhānayuttā. |
♦ ‘With faults’ means with knots, with high and low places. |
sakasāvāti pūtisārena ceva pheggunā ca yuttā. |
‘With sapwood’ means with both rotten heartwood and sapwood. |
kāyavaṅkātiādīni kāyaduccaritādīnaṃ nāmāni. |
‘Crookedness of body,’ etc., are the names of bodily misconduct, etc. |
evaṃ papatitāti evaṃ guṇapatanena patitā. |
‘Fallen thus’ means fallen thus by a falling from virtue. |
evaṃ patiṭṭhitāti evaṃ guṇehi patiṭṭhitā. |
‘Established thus’ means established thus in virtues. |
tattha lokiyamahājanā papatitā nāma, sotāpannādayo patiṭṭhitā nāma. |
Therein, the worldly great populace is called fallen; the stream-enterers, etc., are called established. |
tesupi purimā tayo kilesānaṃ samudācārakkhaṇe papatitā nāma, khīṇāsavā pana ekanteneva patiṭṭhitā nāma. |
Among them, the former three are called fallen at the moment of the manifestation of the defilements; but the arahants are called established absolutely. |
tasmāti yasmā appahīnakāyavaṅkādayo papatanti, pahīnakāyavaṅkādayo patiṭṭhahanti, tasmā. |
‘Therefore’ means because those with unabandoned crookedness of body, etc., fall, and those with abandoned crookedness of body, etc., are established, therefore. |
kāyavaṅkādīnaṃ pana evaṃ pahānaṃ veditabbaṃ — pāṇātipāto adinnādānaṃ micchācāro musāvādo pisuṇāvācā micchādiṭṭhīti ime tāva cha sotāpattimaggena pahīyanti, pharusāvācā byāpādoti dve anāgāmimaggena, abhijjhā samphappalāpoti dve arahattamaggenāti. |
The abandoning of crookedness of body, etc., should be understood thus: killing, stealing, sexual misconduct, lying, divisive speech, and wrong view, these six are abandoned by the path of stream-entry; harsh speech and ill will, these two by the path of non-return; covetousness and idle chatter, these two by the path of arahantship. |
♦ 6. apaṇṇakasuttavaṇṇanā AN 3.16 |
♦ 6. Commentary on the Apaṇṇaka Sutta |
♦ 16. chaṭṭhe apaṇṇakapaṭipadanti aviraddhapaṭipadaṃ ekaṃsapaṭipadaṃ niyyānikapaṭipadaṃ kāraṇapaṭipadaṃ sārapaṭipadaṃ maṇḍapaṭipadaṃ apaccanīkapaṭipadaṃ anulomapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipanno hoti, na takkaggāhena vā nayaggāhena vā. |
♦ 16. In the sixth, ‘the unmistaken practice’ means he has entered on the undeviating practice, the certain practice, the practice that leads out, the practice of the cause, the essential practice, the excellent practice, the unopposed practice, the conforming practice, the practice in accordance with the Dhamma, and not by grasping at logic or by grasping at method. |
evaṃ gahetvā paṭipanno hi bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā manussadevanibbānasampattīhi hāyati parihāyati, apaṇṇakapaṭipadaṃ paṭipanno pana tāhi sampattīhi na parihāyati. |
For a bhikkhu or bhikkhunī, layman or laywoman, who has entered on the practice having grasped it thus, falls away from, declines from the prosperities of humans, devas, and Nibbāna. But one who has entered on the unmistaken practice does not decline from those prosperities. |
atīte kantāraddhānamaggaṃ paṭipannesu dvīsu satthavāhesu yakkhassa vacanaṃ gahetvā bālasatthavāho saddhiṃ satthena anayabyasanaṃ patto, yakkhassa vacanaṃ aggahetvā “udakadiṭṭhaṭṭhāne udakaṃ chaḍḍessāmā”ti satthake saññāpetvā maggaṃ paṭipanno paṇḍitasatthavāho viya. |
Like the foolish caravan leader among the two caravan leaders who, in the past, had entered on the desert road, who, having taken the word of a yakkha, came to ruin and disaster with his caravan; and the wise caravan leader who, not taking the word of the yakkha, and having instructed his caravan, “We will throw away the water at a place where water is seen,” entered on the road. |
yaṃ sandhāya vuttaṃ — |
With reference to which it was said: |
♦ “apaṇṇakaṃ ṭhānameke, dutiyaṃ āhu takkikā. |
♦ “Some call one position unmistaken; a second, the logicians say. |
♦ etadaññāya medhāvī, taṃ gaṇhe yadapaṇṇakan”ti. |
♦ Knowing this, the wise one should take that which is unmistaken.” |
. |
. |
♦ yoni cassa āraddhā hotīti ettha yonīti khandhakoṭṭhāsassapi kāraṇassapi passāvamaggassapi nāmaṃ. |
♦ ‘And his cause is undertaken’ — here, ‘yoni’ is a name for the part of an aggregate, for a cause, and for the birth canal. |
“catasso kho imā, sāriputta, yoniyo”tiādīsu hi khandhakoṭṭhāso yoni nāma. |
In “These four, Sāriputta, are yonis,” etc., the part of an aggregate is called yoni. |
“yoni hesā bhūmija phalassa adhigamāyā”tiādīsu kāraṇaṃ. |
In “This is the cause, bhūmija, for the attainment of the fruit,” etc., the cause. |
“na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavan”ti ca “tamenaṃ kammajavātā nivattitvā uddhaṃpādaṃ adhosiraṃ samparivattetvā mātu yonimukhe sampaṭipādentī”ti ca ādīsu passāvamaggo. |
In “I do not call a brahmin one born from a yoni, from a mother’s womb,” and “The winds of kamma turn him around, with feet up and head down, and deliver him at the mouth of the mother’s yoni,” and so on, the birth canal. |
idha pana kāraṇaṃ adhippetaṃ. |
Here, however, the cause is intended. |
āraddhāti paggahitā paripuṇṇā. |
‘Undertaken’ means exerted, fulfilled. |
♦ āsavānaṃ khayāyāti ettha āsavantīti āsavā, cakkhutopi ... pe ... manatopi sandanti pavattantīti vuttaṃ hoti. |
♦ ‘For the destruction of the taints’ — here, ‘they flow,’ thus they are taints; they flow, they proceed from the eye... so on... from the mind is what is said. |
dhammato yāva gotrabhu, okāsato yāva bhavaggā savantīti vā āsavā, ete dhamme etañca okāsaṃ antokaritvā pavattantīti attho. |
Or, they flow from the Dhamma up to the change-of-lineage, from the plane up to the peak of existence, thus they are taints; the meaning is that they proceed including these Dhammas and this plane. |
antokaraṇattho hi ayaṃ ākāro. |
For this letter ‘ā’ has the meaning of including. |
cirapārivāsiyaṭṭhena madirādayo āsavā, āsavā viyātipi āsavā. |
Like wines, etc., because of their long-standing nature, are taints; they are also taints because they are like taints. |
lokasmimpi hi cirapārivāsikā madirādayo āsavāti vuccanti, yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. |
For in the world, long-standing wines, etc., are called taints. And if they are taints because of their long-standing nature, they must be these. |
vuttañhetaṃ — “purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī”tiādi . |
It has been said: “The prior beginning, bhikkhus, of ignorance is not discerned; before this, there was no ignorance,” etc. |
āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. |
Or, they ooze, they produce the long suffering of saṃsāra, thus they are taints. |
purimāni cettha nibbacanāni yattha kilesā āsavāti āgacchanti, tattha yujjanti, pacchimaṃ kammepi. |
Here, the former meanings are appropriate where the defilements are called taints; the latter, also in kamma. |
na kevalañca kammakilesāyeva āsavā, apica kho nānappakārā upaddavāpi. |
And not only are kamma and the defilements taints, but also various kinds of troubles. |
suttesu hi “nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī”ti ettha vivādamūlabhūtā kilesā āsavāti āgatā. |
For in the suttas, in “I do not, Cunda, teach the Dhamma for the restraint of the taints in this very life alone,” the defilements which are the root of disputes are called taints. |
♦ “yena devūpapatyassa, gandhabbo vā vihaṅgamo. |
♦ “By which I would be reborn as a deva, or as a gandhabba or a bird, |
♦ yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje. |
♦ by which I would go to the state of a yakkha, or be born as a human, |
♦ te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā”ti. |
♦ those taints of mine are destroyed, shattered, and uprooted.” |
— |
— |
♦ ettha tebhūmakaṃ ca kammaṃ avasesā ca akusalā dhammā. |
♦ Here, the kamma of the three realms and the remaining unwholesome states. |
“diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā”ti ettha parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā. |
In “for the restraint of the taints in this very life, for the warding off of the taints in the next life,” the various troubles, namely criticism from others, remorse, punishment, and bondage, and those which are the suffering of the woeful states. |
♦ te panete āsavā yattha yathā āgatā, tattha tathā veditabbā. |
♦ But these taints should be understood as they are given in each place. |
ete hi vinaye tāva “diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā”ti dvedhā āgatā. |
For in the Vinaya, they are given in two ways: “for the restraint of the taints in this very life, for the warding off of the taints in the next life.” |
saḷāyatane “tayo me, āvuso, āsavā kāmāsavo bhavāsavo avijjāsavo”ti tidhā āgatā. |
In the Saḷāyatana, they are given in three ways: “These three, friend, are my taints: the taint of sensuality, the taint of existence, and the taint of ignorance.” |
aññesu ca suttantesu abhidhamme ca teyeva diṭṭhāsavena saha catudhā āgatā. |
And in other suttas and in the Abhidhamma, they, together with the taint of views, are given in four ways. |
nibbedhikapariyāyena “atthi, bhikkhave, āsavā nirayagāminiyā, atthi āsavā tiracchānayonigāminiyā, atthi āsavā pettivisayagāminiyā, atthi āsavā manussalokagāminiyā, atthi āsavā devalokagāminiyā”ti pañcadhā āgatā. |
In the Nibbedhika Pariyāya, they are given in five ways: “There are, bhikkhus, taints that lead to hell, taints that lead to the animal womb, taints that lead to the realm of ghosts, taints that lead to the human world, and taints that lead to the deva world.” |
kammameva cettha āsavāti vuttaṃ. |
Here, kamma itself is called a taint. |
chakkanipāte “atthi, bhikkhave, āsavā saṃvarāpahātabbā”tiādinā nayena chadhā āgatā. |
In the Chakka Nipāta, they are given in six ways by the method, “There are, bhikkhus, taints to be abandoned by restraint,” etc. |
sabbāsavapariyāye teyeva dassanena pahātabbehi saddhiṃ sattadhā āgatā. |
In the Sabbāsava Pariyāya, they, together with those to be abandoned by seeing, are given in seven ways. |
idha pana abhidhammanayena cattāro āsavā adhippetāti veditabbā. |
Here, however, it should be understood that the four taints according to the Abhidhamma are intended. |
♦ khayāyāti ettha pana āsavānaṃ sarasabhedopi khīṇākāropi maggaphalanibbānānipi “āsavakkhayo”ti vuccati. |
♦ ‘For the destruction’ — here, however, the destruction of the taints, the state of their being destroyed, and the path, fruit, and Nibbāna are called “the destruction of the taints.” |
“yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānan”ti ettha hi āsavānaṃ sarasabhedo “āsavakkhayo”ti vutto. |
In “that which is the destruction, fading away, breaking up, perishing, impermanence, and disappearance of the taints,” the destruction of the nature of the taints is called “the destruction of the taints.” |
“jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī”ti ettha āsavappahānaṃ āsavānaṃ accantakkhayo asamuppādo khīṇākāro natthibhāvo “āsavakkhayo”ti vutto. |
In “I say, bhikkhus, that for one who knows and sees, there is the destruction of the taints,” the abandonment of the taints, the utter destruction, non-arising, and non-existence of the taints is called “the destruction of the taints.” |
♦ “sekhassa sikkhamānassa, ujumaggānusārino. |
♦ “For the trainee who is training, following the straight path, |
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā”ti. |
♦ first there is knowledge in the destruction, then direct knowledge immediately after.” |
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— |
♦ ettha maggo “āsavakkhayo”ti vutto. |
♦ Here, the path is called “the destruction of the taints.” |
“āsavānaṃ khayā samaṇo hotī”ti ettha phalaṃ. |
In “by the destruction of the taints one becomes an ascetic,” the fruit. |
♦ “paravajjānupassissa, niccaṃ ujjhānasaññino. |
♦ “For one who looks for others’ faults, who is always prone to find fault, |
♦ āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti. |
♦ his taints increase; he is far from the destruction of the taints.” |
— |
— |
♦ ettha nibbānaṃ. |
♦ Here, Nibbāna. |
imasmiṃ pana sutte phalaṃ sandhāya “āsavānaṃ khayāyā”ti āha, arahattaphalatthāyāti attho. |
In this sutta, however, he said, “for the destruction of the taints,” with reference to the fruit; for the sake of the fruit of arahantship is the meaning. |
♦ indriyesu guttadvāroti manacchaṭṭhesu indriyesu pihitadvāro. |
♦ ‘With guarded sense-doors’ means with the sense-doors, of which the mind is the sixth, closed. |
bhojane mattaññūti bhojanasmiṃ pamāṇaññū, paṭiggahaṇaparibhogapaccavekkhaṇamattaṃ jānāti pajānātīti attho. |
‘Knowing the measure in eating’ means knowing the measure in food; he knows and understands the measure of receiving, consuming, and reflecting is the meaning. |
jāgariyaṃ anuyuttoti rattindivaṃ cha koṭṭhāse katvā pañcasu koṭṭhāsesu jāgaraṇabhāvaṃ anuyutto, jāgaraṇeyeva yuttappayuttoti attho. |
‘Devoted to wakefulness’ means having divided the day and night into six parts, he is devoted to the state of being awake in five parts; devoted to wakefulness is the meaning. |
♦ evaṃ mātikaṃ ṭhapetvā idāni tameva ṭhapitapaṭipāṭiyā vibhajanto kathañca, bhikkhave, bhikkhūtiādimāha. |
♦ Having thus laid down the matrix, now, analyzing that same thing in the order in which it was laid down, he said, ‘And how, bhikkhus, does a bhikkhu,’ etc. |
tattha cakkhunā rūpaṃ disvātiādīnaṃ attho visuddhimagge vitthārito, tathā paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāyātiādīnaṃ . |
Therein, the meaning of ‘having seen a form with the eye,’ etc., is detailed in the Visuddhimagga, as is that of ‘reflecting wisely, he takes food, not for amusement,’ etc. |
āvaraṇīyehi dhammehīti pañcahi nīvaraṇehi dhammehi. |
‘From states that are obstacles’ means from the five hindrances as states. |
nīvaraṇāni hi cittaṃ āvaritvā tiṭṭhanti, tasmā āvaraṇīyā dhammāti vuccanti. |
For the hindrances stand obstructing the mind, therefore they are called states that are obstacles. |
sīhaseyyaṃ kappetīti sīho viya seyyaṃ kappeti. |
‘He adopts the lion’s posture’ means he adopts a posture like a lion. |
pāde pādaṃ accādhāyāti vāmapādaṃ dakkhiṇapāde atiādhāya. |
‘Placing one foot over the other’ means placing the left foot over the right foot. |
samaṃ ṭhapite hi pāde jāṇukena jāṇukaṃ gopphakena ca gopphakaṃ ghaṭīyati, tato vedanā uṭṭhahanti. |
For when the feet are placed evenly, the knee strikes the knee and the ankle the ankle, and from that, feelings arise. |
tasmā tassa dosassa parivajjanatthaṃ thokaṃ atikkamitvā esa pādaṃ ṭhapeti. |
Therefore, to avoid that fault, he places the foot a little over. |
tena vuttaṃ — “pāde pādaṃ accādhāyā”ti. |
Therefore it is said, “placing one foot over the other.” |
♦ sato sampajānoti satiyā ceva sampajaññena ca samannāgato. |
♦ ‘Mindful and clearly comprehending’ means endowed with both mindfulness and clear comprehension. |
kathaṃ panesa niddāyanto sato sampajāno nāma hotīti? |
And how is one who is sleeping called mindful and clearly comprehending? |
purimappavattivasena. ayaṃ hi caṅkame caṅkamanto niddāya okkamanabhāvaṃ ñatvā pavattamānaṃ kammaṭṭhānaṃ ṭhapetvā mañce vā phalake vā nipanno niddaṃ upagantvā puna pabujjhamāno kammaṭṭhānaṃ ṭhitaṭṭhāne gaṇhantoyeva pabujjhati. |
By way of the preceding process. For this one, while walking on the walking-path, knowing that sleep is overcoming him, and having laid down the ongoing meditation subject, and having lain down on a bed or a plank, and having fallen asleep, and waking up again, he wakes up taking up the meditation subject at the place where it was left. |
tasmā niddāyantopi sato sampajāno nāma hoti. |
Therefore, even while sleeping, he is called mindful and clearly comprehending. |
ayaṃ tāva mūlakammaṭṭhāne nayova. |
This, for now, is the method in the basic meditation subject. |
pariggahakammaṭṭhānavasenāpi panesa sato sampajāno nāma hoti. |
But he is also called mindful and clearly comprehending by way of the meditation subject that he has grasped. |
kathaṃ? ayaṃ hi caṅkamanto niddāya okkamanabhāvaṃ ñatvā pāsāṇaphalake vā mañce vā dakkhiṇena passena nipajjitvā paccavekkhati — “acetano kāyo acetane mañce patiṭṭhito, acetano mañco acetanāya pathaviyā, acetanā pathavī acetane udake, acetanaṃ udakaṃ acetane vāte, acetano vāto acetane ākāse patiṭṭhito. |
How? This one, while walking, knowing that sleep is overcoming him, and having lain down on his right side on a stone slab or a bed, reflects: “The unfeeling body is placed on the unfeeling bed; the unfeeling bed on the unfeeling earth; the unfeeling earth on the unfeeling water; the unfeeling water on the unfeeling wind; the unfeeling wind is placed on the unfeeling space. |
tattha ākāsampi ‘ahaṃ vātaṃ ukkhipitvā ṭhitan’ti na jānāti, vātopi ‘ahaṃ ākāse patiṭṭhito’ti na jānāti. |
Therein, space does not know, ‘I am holding up the wind’; the wind also does not know, ‘I am placed on space.’ |
tathā vāto na jānāti. |
Likewise, the wind does not know, |
‘ahaṃ udakaṃ ukkhipitvā ṭhito’ti ... pe ... mañco na jānāti, ‘ahaṃ kāyaṃ ukkhipitvā ṭhito’ti, kāyo na jānāti ‘ahaṃ mañce patiṭṭhito’ti. |
‘I am holding up the water’... so on... the bed does not know, ‘I am holding up the body’; the body does not know, ‘I am placed on the bed.’ |
na hi tesaṃ aññamaññaṃ ābhogo vā samannāhāro vā manasikāro vā cetanā vā patthanā vā atthī”ti. |
For they have no mutual attention, or consideration, or reflection, or volition, or desire.” |
tassa evaṃ paccavekkhato taṃ paccavekkhaṇacittaṃ bhavaṅge otarati. |
As he is reflecting thus, that reflecting mind descends into the life-continuum. |
evaṃ niddāyantopi sato sampajāno nāma hotīti. |
Thus, even while sleeping, he is called mindful and clearly comprehending. |
♦ uṭṭhānasaññaṃ manasikaritvāti “ettakaṃ ṭhānaṃ gate cande vā tārakāya vā uṭṭhahissāmī”ti uṭṭhānakālaparicchedikaṃ saññaṃ manasikaritvā, citte ṭhapetvāti attho. |
♦ ‘Having attended to the perception of rising’ means “I will rise when the moon or a star has reached such-and-such a place,” having attended to the perception that determines the time of rising; having established it in the mind is the meaning. |
evaṃ karitvā sayito hi yathāparicchinneyeva kāle uṭṭhahati. |
For one who has lain down having done so rises at the very time he has determined. |
♦ 7. attabyābādhasuttavaṇṇanā AN 3.17 |
♦ 7. Commentary on the Attabyābādha Sutta |
♦ 17. sattame attabyābādhāyāti attadukkhāya. |
♦ 17. In the seventh, ‘for self-torment’ means for one’s own suffering. |
parabyābādhāyāti paradukkhāya. |
‘For the torment of others’ means for the suffering of others. |
kāyasucaritantiādīni pubbabhāge dasakusalakammapathavasena āgatāni, upari pana yāva arahattā avāritāneva. |
‘Bodily good conduct,’ etc., in the preliminary stage, are given by way of the ten wholesome courses of action; above, however, they are not limited up to arahantship. |
♦ 8. devalokasuttavaṇṇanā AN 3.18 |
♦ 8. Commentary on the Devaloka Sutta |
♦ 18. aṭṭhame aṭṭīyeyyāthāti aṭṭā pīḷitā bhaveyyātha. |
♦ 18. In the eighth, ‘you would be afflicted’ means you would be afflicted, tormented. |
harāyeyyāthāti lajjeyyātha. |
‘You would be ashamed’ means you would be ashamed. |
jiguccheyyāthāti gūthe viya tasmiṃ vacane sañjātajigucchā bhaveyyātha. |
‘You would be disgusted’ means you would be disgusted with that speech as if with excrement. |
iti kirāti ettha itīti padasandhibyañjanasiliṭṭhatā, kirāti anussavatthe nipāto. |
‘Thus it is said’ — here, ‘iti’ is for the coherence of the phrasing; ‘kira’ is a particle in the sense of hearsay. |
dibbena kira āyunā aṭṭīyathāti evamassa sambandho veditabbo. |
‘You would be afflicted, it is said, by the divine lifespan’ — the connection should be understood thus. |
pageva kho panāti paṭhamataraṃyeva. |
‘All the more so’ means all the more. |
♦ 9. paṭhamapāpaṇikasuttavaṇṇanā AN 3.19 |
♦ 9. Commentary on the Paṭhama Pāpaṇika Sutta |
♦ 19. navame pāpaṇikoti āpaṇiko, āpaṇaṃ ugghāṭetvā bhaṇḍavikkāyakassa vāṇijassetaṃ adhivacanaṃ. |
♦ 19. In the ninth, ‘a shopkeeper’ means a shopkeeper; this is a designation for a merchant who opens a shop and sells goods. |
abhabboti abhājanabhūto. |
‘Incompetent’ means unfit. |
na sakkaccaṃ kammantaṃ adhiṭṭhātīti yathā adhiṭṭhitaṃ suadhiṭṭhitaṃ hoti, evaṃ sayaṃ attapaccakkhaṃ karonto nādhiṭṭhāti. |
‘He does not diligently attend to his business’ means he does not attend to it by making it his own direct concern in such a way that what is attended to is well-attended to. |
tattha paccūsakāle padasaddena uṭṭhāya dīpaṃ jāletvā bhaṇḍaṃ pasāretvā anisīdanto pubbaṇhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti nāma. |
Therein, one who does not get up at the sound of feet in the early morning, light a lamp, spread out his goods, and sit, is said not to diligently attend to his business in the morning. |
ayaṃ hi yaṃ corā rattiṃ bhaṇḍaṃ haritvā “idaṃ amhākaṃ hatthato vissajjessāmā”ti āpaṇaṃ gantvā appena agghena denti, yampi bahuverino manussā rattiṃ nagare vasitvā pātova āpaṇaṃ gantvā bhaṇḍaṃ gaṇhanti, yaṃ vā pana janapadaṃ gantukāmā manussā pātova āpaṇaṃ gantvā bhaṇḍaṃ kiṇanti, tappaccayassa lābhassa assāmiko hoti. |
For he is not the owner of the gain from what the thieves who have stolen goods at night, thinking, “We will get this off our hands,” go to the shop and sell for a low price; and what the people who are enemies stay in the city at night and go to the shop in the early morning and buy; or what the people who wish to go to the country go to the shop in the early morning and buy. |
♦ aññesaṃ bhojanavelāya pana bhuñjituṃ āgantvā pātova bhaṇḍaṃ paṭisāmetvā gharaṃ gantvā bhuñjitvā niddāyitvā sāyaṃ puna āpaṇaṃ āgacchanto majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti nāma. |
♦ But one who, at the mealtime of others, comes to eat, and having put away his goods in the early morning, goes home, eats, sleeps, and comes back to the shop in the evening, is said not to diligently attend to his business in the midday. |
so hi yaṃ corā pātova vissajjetuṃ na sampāpuṇiṃsu, divākāle pana paresaṃ asañcārakkhaṇe āpaṇaṃ gantvā appagghena denti, yañca bhojanavelāya puññavanto issarā “āpaṇato idañcidañca laddhuṃ vaṭṭatī”ti pahiṇitvā āharāpenti, tappaccayassa lābhassa assāmiko hoti. |
For he is not the owner of the gain from what the thieves could not manage to sell in the early morning, but at midday, when others are not about, they go to the shop and sell for a low price; and what the rich and powerful, at mealtime, thinking, “This and that can be got from the shop,” send for and have brought. |
♦ yāva yāmabherinikkhamanā pana antoāpaṇe dīpaṃ jālāpetvā anisīdanto sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti nāma. |
♦ But one who does not light a lamp in the shop and sit until the watch-drum is sounded is said not to diligently attend to his business in the evening. |
so hi yaṃ corā pātopi divāpi vissajjetuṃ na sampāpuṇiṃsu, sāyaṃ pana āpaṇaṃ gantvā appagghena denti, tappaccayassa lābhassa assāmiko hoti. |
For he is not the owner of the gain from what the thieves could not manage to sell in the morning or during the day, but in the evening they go to the shop and sell for a low price. |
♦ na sakkaccaṃ samādhinimittaṃ adhiṭṭhātīti sakkaccakiriyāya samādhiṃ na samāpajjati. |
♦ ‘He does not diligently attend to the sign of concentration’ means he does not attain concentration with diligent action. |
ettha ca pātova cetiyaṅgaṇabodhiyaṅgaṇesu vattaṃ katvā senāsanaṃ pavisitvā yāva bhikkhācāravelā, tāva samāpattiṃ appetvā anisīdanto pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti nāma. |
And here, one who, having done his duties at the cetiya-ground and Bodhi-tree-ground in the early morning, enters his lodging and sits, having entered into an attainment, until the time for the alms-round, is said not to diligently attend to the sign of concentration in the morning. |
pacchābhattaṃ pana piṇḍapātapaṭikkanto rattiṭṭhānadivāṭṭhānaṃ pavisitvā yāva sāyanhasamayā samāpattiṃ appetvā anisīdanto majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti nāma. |
But after the meal, having returned from the alms-round, and having entered his night-time and day-time resting-place, and having sat, having entered into an attainment, until the evening, is said not to diligently attend to the sign of concentration in the midday. |
sāyaṃ pana cetiyaṃ vanditvā therūpaṭṭhānaṃ katvā senāsanaṃ pavisitvā paṭhamayāmaṃ samāpattiṃ samāpajjitvā anisīdanto sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti nāma. |
But in the evening, having paid homage to the cetiya and having done his duties to the elders, and having entered his lodging, and having sat, having entered into an attainment, for the first watch, is said not to diligently attend to the sign of concentration in the evening. |
sukkapakkho vuttapaṭipakkhanayeneva veditabbo. |
The bright side should be understood in the opposite way to what has been said. |
apicettha “samāpattiṃ appetvā”ti vuttaṭṭhāne samāpattiyā asati vipassanāpi vaṭṭati, samādhinimittanti ca samādhiārammaṇampi vaṭṭatiyeva. |
Moreover, here, where it is said, “having entered into an attainment,” if there is no attainment, insight is also proper; and ‘the sign of concentration’ is also proper as the object of concentration. |
vuttampi cetaṃ — “samādhipi samādhinimittaṃ, samādhārammaṇampi samādhinimittan”ti. |
It has also been said: “Concentration is the sign of concentration, and the object of concentration is the sign of concentration.” |
♦ 10. dutiyapāpaṇikasuttavaṇṇanā AN 3.20 |
♦ 10. Commentary on the Dutiya Pāpaṇika Sutta |
♦ 20. dasame cakkhumāti paññācakkhunā cakkhumā hoti. |
♦ 20. In the tenth, ‘having eyes’ means he has eyes with the eye of wisdom. |
vidhuroti visiṭṭhadhuro uttamadhuro ñāṇasampayuttena vīriyena samannāgato. |
‘Vidhura’ means of excellent focus, of supreme focus, endowed with the energy associated with knowledge. |
nissayasampannoti avassayasampanno patiṭṭhānasampanno. |
‘Accomplished in his support’ means accomplished in his reliance, accomplished in his foundation. |
paṇiyanti vikkāyikabhaṇḍaṃ. |
‘Goods’ means goods for sale. |
ettakaṃ mūlaṃ bhavissati ettako udayoti tasmiṃ “evaṃ kītaṃ evaṃ vikkāyamānan”ti vuttapaṇiye yena kayena taṃ kītaṃ, taṃ kayasaṅkhātaṃ mūlaṃ ettakaṃ bhavissati. |
‘This much will be the capital, this much the profit’ means in those goods for sale, of which it is said, “bought thus, being sold thus,” that by which it was bought, that which is called the purchase, the capital will be this much. |
yo ca tasmiṃ vikkayamāne vikkayo, tasmiṃ vikkaye ettako udayo bhavissati, ettikā vaḍḍhīti attho. |
And in that which is being sold, the sale, in that sale the profit will be this much, the increase this much is the meaning. |
♦ kusalo hoti paṇiyaṃ ketuñca vikketuñcāti sulabhaṭṭhānaṃ gantvā kiṇanto dullabhaṭṭhānaṃ gantvā vikkiṇanto ca ettha kusalo nāma hoti, dasaguṇampi vīsatiguṇampi lābhaṃ labhati. |
♦ ‘He is skilled in buying and selling goods’ means one who, going to a place where they are plentiful, buys, and going to a place where they are scarce, sells, is called skilled here; he obtains a profit of ten times or twenty times. |
♦ aḍḍhāti issarā bahunā nikkhittadhanena samannāgatā. |
♦ ‘Wealthy’ means powerful, endowed with much deposited wealth. |
mahaddhanāti vaḷañjanakavasena mahaddhanā . |
‘Of great riches’ means of great riches by way of what is used. |
mahābhogāti upabhogaparibhogabhaṇḍena mahābhogā. |
‘Of great possessions’ means of great possessions in goods for use and enjoyment. |
paṭibaloti kāyabalena ceva ñāṇabalena ca samannāgatattā samattho. |
‘Capable’ means competent because of being endowed with both bodily strength and the strength of knowledge. |
amhākañca kālena kālaṃ anuppadātunti amhākañca gahitadhanamūlikaṃ vaḍḍhiṃ kālena kālaṃ anuppadātuṃ. |
‘And to give to us from time to time’ means to give to us from time to time the increase based on the capital taken. |
nipatantīti nimantenti. |
‘They fall upon’ means they invite. |
nipātentītipi pāṭho, ayameva attho. |
The reading is also ‘nipātenti’; this is the meaning. |
♦ kusalānaṃ dhammānaṃ upasampadāyāti kusaladhammānaṃ sampādanatthāya paṭilābhatthāya. |
♦ ‘For the attainment of wholesome states’ means for the purpose of accomplishing, for the purpose of obtaining wholesome states. |
thāmavāti ñāṇathāmena samannāgato. |
‘Strong’ means endowed with the strength of knowledge. |
daḷhaparakkamoti thirena ñāṇaparakkamena samannāgato. |
‘Of firm exertion’ means endowed with firm exertion of knowledge. |
anikkhittadhuroti “aggamaggaṃ apāpuṇitvā imaṃ vīriyadhuraṃ na ṭhapessāmī”ti evaṃ aṭṭhapitadhuro. |
‘Not having laid down the yoke’ means not having laid down the yoke, thinking, “I will not lay down this yoke of energy until I have attained the highest path.” |
♦ bahussutāti ekanikāyādivasena bahu buddhavacanaṃ sutaṃ etesanti bahussutā. |
♦ ‘Of great learning’ means for whom much of the Buddha’s word, by way of one Nikāya, etc., has been heard, thus they are of great learning. |
āgatāgamāti eko nikāyo eko āgamo nāma, dve nikāyā dve āgamā nāma, pañca nikāyā pañca āgamā nāma, etesu āgamesu yesaṃ ekopi āgamo āgato paguṇo pavattito, te āgatāgamā nāma. |
‘Whose tradition has been received’ means one Nikāya is one tradition; two Nikāyas are two traditions; five Nikāyas are five traditions. Among these traditions, those for whom even one tradition has been received, is well-practiced, and mastered, they are those whose tradition has been received. |
dhammadharāti suttantapiṭakadharā. |
‘Bearers of the Dhamma’ means bearers of the Suttanta Piṭaka. |
vinayadharāti vinayapiṭakadharā. |
‘Bearers of the Vinaya’ means bearers of the Vinaya Piṭaka. |
mātikādharāti dvemātikādharā. |
‘Bearers of the Mātikā’ means bearers of the two Mātikās. |
paripucchatīti atthānatthaṃ kāraṇākāraṇaṃ pucchati. |
‘He questions’ means he asks about the meaning and non-meaning, the cause and non-cause. |
paripañhatīti “imaṃ nāma pucchissāmī”ti aññāti tuleti pariggaṇhāti. |
‘He inquires’ means “I will ask this,” he knows, weighs, and considers. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
♦ imasmiṃ pana sutte paṭhamaṃ paññā āgatā, pacchā vīriyañca kalyāṇamittasevanā ca. |
♦ In this sutta, however, wisdom comes first, then energy and the association with good friends. |
tattha paṭhamaṃ arahattaṃ patvā pacchā vīriyaṃ katvā kalyāṇamittā sevitabbāti na evaṃ attho daṭṭhabbo, desanāya nāma heṭṭhimena vā paricchedo hoti uparimena vā dvīhipi vā koṭīhi. |
Therein, the meaning should not be understood as that one should first attain arahantship and then make an effort and associate with good friends. For a discourse is defined either by its lower end or its upper end, or by both ends. |
idha pana uparimena paricchedo veditabbo. |
Here, however, it should be understood as being defined by its upper end. |
tasmā kathentena paṭhamaṃ kalyāṇamittaupanissayaṃ dassetvā majjhe vīriyaṃ dassetvā pacchā arahattaṃ kathetabbanti. |
Therefore, in explaining, one should first show the reliance on good friends, then show energy in the middle, and finally speak of arahantship. |
♦ rathakāravaggo dutiyo. |
♦ The second chapter, on the Chariot-maker. |
♦ 3. puggalavaggo |
♦ 3. The Puggala Vagga |
♦ 1. samiddhasuttavaṇṇanā AN 3.21 |
♦ 1. Commentary on the Samiddha Sutta |
♦ 21. tatiyassa paṭhame jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. |
♦ 21. In the first of the third, ‘he first touches the jhāna-attainment, and afterwards realizes Nibbāna, the cessation,’ thus he is a bodily witness. |
diṭṭhantaṃ pattoti diṭṭhippatto. |
‘One who has attained to the end of view’ means one who has attained to view. |
saddahanto vimuttoti saddhāvimutto. |
‘One who is liberated while believing’ means one liberated by faith. |
khamatīti ruccati. |
‘He approves’ means he delights in. |
abhikkantataroti atisundarataro. |
‘More excellent’ means more beautiful. |
paṇītataroti atipaṇītataro. |
‘More sublime’ means more sublime. |
saddhindriyaṃ adhimattaṃ hotīti samiddhattherassa kira arahattamaggakkhaṇe saddhindriyaṃ dhuraṃ ahosi, sesāni cattāri sahajātindriyāni tasseva parivārāni ahesuṃ. |
‘The faculty of faith is predominant’ means for the venerable Samiddha, at the moment of the path of arahantship, the faculty of faith was the main one; the other four co-arisen faculties were its retinue. |
iti thero attanā paṭividdhamaggaṃ kathento evamāha. |
Thus the elder, speaking of the path he himself had penetrated, said thus. |
mahākoṭṭhikattherassa pana arahattamaggakkhaṇe samādhindriyaṃ dhuraṃ ahosi, sesāni cattāri indriyāni tasseva parivārāni ahesuṃ. |
For the venerable Mahākoṭṭhika, however, at the moment of the path of arahantship, the faculty of concentration was the main one; the other four faculties were its retinue. |
tasmā sopi samādhindriyaṃ adhimattanti kathento attanā paṭividdhamaggameva kathesi. |
Therefore he too, speaking of the faculty of concentration as predominant, spoke of the very path he himself had penetrated. |
sāriputtattherassa pana arahattamaggakkhaṇe paññindriyaṃ dhuraṃ ahosi. |
For the venerable Sāriputta, however, at the moment of the path of arahantship, the faculty of wisdom was the main one. |
sesāni cattāri indriyāni tasseva parivārāni ahesuṃ. |
The other four faculties were its retinue. |
tasmā sopi paññindriyaṃ adhimattanti kathento attanā paṭividdhamaggameva kathesi. |
Therefore he too, speaking of the faculty of wisdom as predominant, spoke of the very path he himself had penetrated. |
♦ na khvetthāti na kho ettha. |
♦ ‘Not here’ means not here indeed. |
ekaṃsena byākātunti ekantena byākarituṃ. |
‘To declare definitively’ means to declare with certainty. |
arahattāya paṭipannoti arahattamaggasamaṅgiṃ dasseti. |
‘One who has entered on the way to arahantship’ shows one endowed with the path of arahantship. |
evametasmiṃ sutte tīhipi therehi attanā paṭividdhamaggova kathito, sammāsambuddho pana bhummantareneva kathesi. |
Thus in this sutta, the very path penetrated by them was spoken of by the three elders; but the Perfectly Enlightened One spoke by way of the difference of realms. |
♦ 2. gilānasuttavaṇṇanā AN 3.22 |
♦ 2. Commentary on the Gilāna Sutta |
♦ 22. dutiye sappāyānīti hitāni vuddhikarāni. |
♦ 22. In the second, ‘suitable’ means beneficial, conducive to growth. |
patirūpanti anucchavikaṃ. |
‘Fitting’ means suitable. |
neva vuṭṭhāti tamhā ābādhāti iminā atekicchena vātāpamārādinā rogena samannāgato niṭṭhāpattagilāno kathito. |
‘He never recovers from that illness’ — by this, a patient at the point of death, endowed with an incurable disease such as a wind-apoplexy, is described. |
vuṭṭhāti tamhā ābādhāti iminā khipitakakacchutiṇapupphakajarādibhedo appamattāabādho kathito. |
‘He recovers from that illness’ — by this, a minor illness such as a thrown stone, scabies, a grass-flower, or old age is described. |
labhanto sappāyāni bhojanāni no alabhantoti iminā pana yesaṃ paṭijagganena phāsukaṃ hoti, sabbepi te ābādhā kathitā. |
‘Obtaining suitable food, not not obtaining it’ — by this, all those illnesses are described for which one is comfortable with attendance. |
ettha ca patirūpo upaṭṭhāko nāma gilānupaṭṭhākāṅgehi samannāgato paṇḍito dakkho analaso veditabbo. |
And here, a fitting attendant should be known as one who is wise, skilled, and diligent, endowed with the qualities of a nurse for the sick. |
gilānupaṭṭhāko anuññātoti bhikkhusaṅghena dātabboti anuññāto. |
‘A nurse for the sick is allowed’ means he is allowed to be given by the community of monks. |
tasmiñhi gilāne attano dhammatāya yāpetuṃ asakkonte bhikkhusaṅghena tassa bhikkhuno eko bhikkhu ca sāmaṇero ca “imaṃ paṭijaggathā”ti apaloketvā dātabbā. |
For when that sick person is unable to sustain himself in his natural state, one bhikkhu and one sāmaṇera should be given by the community of monks, having been appointed, “You look after this one.” |
yāva pana te taṃ paṭijagganti, tāva gilānassa ca tesañca dvinnaṃ yenattho, sabbaṃ bhikkhusaṅghasseva bhāro. |
And as long as they look after him, whatever is needed for the sick person and for those two is all the responsibility of the community of monks. |
♦ aññepi gilānā upaṭṭhātabbāti itarepi dve gilānā upaṭṭhāpetabbā. |
♦ ‘Other sick persons should also be attended to’ means the other two kinds of sick persons should also be looked after. |
kiṃ kāraṇā? |
For what reason? |
yopi hi niṭṭhapattagilāno, so anupaṭṭhiyamāno “sace maṃ paṭijaggeyyuṃ, phāsukaṃ me bhaveyya. |
For even one who is at the point of death, if not attended to, might think, “If they were to look after me, I would be comfortable. |
na kho pana maṃ paṭijaggantī”ti manopadosaṃ katvā apāye nibbatteyya. |
But they are not looking after me,” and having had this corrupt thought, he might be reborn in a state of loss. |
paṭijaggiyamānassa panassa evaṃ hoti “bhikkhusaṅghena yaṃ kātabbaṃ, taṃ kataṃ. |
But for one who is being looked after, it occurs to him thus: “Whatever should be done by the community of monks has been done. |
mayhaṃ pana kammavipāko īdiso”ti. |
But my kamma-result is such.” |
so bhikkhusaṅghe mettaṃ paccupaṭṭhāpetvā sagge nibbattissati. |
He, having established loving-kindness towards the community of monks, will be reborn in heaven. |
yo pana appamattakena byādhinā samannāgato labhantopi alabhantopi vuṭṭhātiyeva, tassa vināpi bhesajjena vūpasamanabyādhi bhesajje kate khippataraṃ vūpasammati. |
And for one who is endowed with a minor illness, who recovers whether he gets things or not, for him, the illness that is calmed even without medicine is calmed more quickly when medicine is given. |
so tato buddhavacanaṃ vā uggaṇhituṃ sakkhissati, samaṇadhammaṃ vā kātuṃ sakkhissati. |
He will then be able either to learn the word of the Buddha or to practice the duties of a monk. |
iminā kāraṇena “aññepi gilānā upaṭṭhātabbā”ti vuttaṃ. |
For this reason it is said, “other sick persons should also be attended to.” |
♦ neva okkamatīti neva pavisati. |
♦ ‘He does not enter’ means he does not enter. |
niyāmaṃ kusalesu dhammesu sammattanti kusalesu dhammesu magganiyāmasaṅkhātaṃ sammattaṃ. |
‘The certainty in wholesome states, the rightness’ means the rightness known as the certainty of the path in wholesome states. |
iminā padaparamo puggalo kathito. |
By this, the person who is at the end of words is described. |
dutiyavārena ugghaṭitaññū gahito sāsane nālakattherasadiso buddhantare ekavāraṃ paccekabuddhānaṃ santike ovādaṃ labhitvā paṭividdhapaccekabodhiñāṇo ca. |
By the second phrase, one who understands upon hearing is taken, like the elder Nāḷaka in the teaching, and one who, in a Buddha-interval, having received an exhortation from the Paccekabuddhas once, has penetrated the knowledge of the Paccekabodhi. |
tatiyavārena vipañcitaññū puggalo kathito, neyyo pana tannissitova hoti. |
By the third phrase, the person who understands upon detailed explanation is described; but the one who is to be led is dependent on him. |
♦ dhammadesanā anuññātāti māsassa aṭṭha vāre dhammakathā anuññātā. |
♦ ‘The teaching of the Dhamma is allowed’ means the Dhamma-talk is allowed eight times a month. |
aññesampi dhammo desetabboti itaresampi dhammo kathetabbo. |
‘The Dhamma should be taught to others also’ means the Dhamma should be spoken to others also. |
kiṃ kāraṇā? |
For what reason? |
padaparamassa hi imasmiṃ attabhāve dhammaṃ paṭivijjhituṃ asakkontassāpi anāgate paccayo bhavissati. |
For one who is at the end of words, even if he is unable to penetrate the Dhamma in this life, it will be a condition for him in the future. |
yo pana tathāgatassa rūpadassanaṃ labhantopi alabhantopi dhammavinayañca savanāya labhantopi alabhantopi dhammaṃ abhisameti, so alabhanto tāva abhisameti. |
And one who comprehends the Dhamma whether he gets to see the form of the Tathāgata or not, and whether he gets to hear the Dhamma and Vinaya or not, he comprehends it even without getting them. |
labhanto pana khippameva abhisamessatīti iminā kāraṇena tesaṃ dhammo desetabbo. |
But when he gets them, he will comprehend it very quickly. For this reason, the Dhamma should be taught to them. |
tatiyassa pana punappunaṃ desetabbova. |
For the third one, however, it should be taught again and again. |
♦ 3. saṅkhārasuttavaṇṇanā AN 3.23 |
♦ 3. Commentary on the Saṅkhāra Sutta |
♦ 23. tatiye sabyābajjhanti sadukkhaṃ. |
♦ 23. In the third, ‘with affliction’ means with suffering. |
kāyasaṅkhāranti kāyadvāre cetanārāsiṃ. |
‘A bodily formation’ means a heap of volitions at the body-door. |
abhisaṅkharotīti āyūhati rāsiṃ karoti piṇḍaṃ karoti. |
‘He forms’ means he accumulates, makes a heap, makes a mass. |
vacīmanodvāresupi eseva nayo. |
In the speech and mind doors, the same method applies. |
sabyābajjhaṃ lokanti sadukkhaṃ lokaṃ. |
‘A world with affliction’ means a world with suffering. |
sabyābajjhā phassā phusantīti sadukkhā vipākaphassā phusanti. |
‘Contacts with affliction touch’ means resultant contacts with suffering touch. |
sabyābajjhaṃ vedanaṃ vediyatīti sadukkhaṃ vipākavedanaṃ vediyati, sābādhaṃ nirassādanti attho. |
‘He feels a feeling with affliction’ means he feels a resultant feeling with suffering; with pain, without relish is the meaning. |
seyyathāpi sattā nerayikāti yathā niraye nibbattasattā ekantadukkhaṃ vedanaṃ vediyanti, evaṃ vediyatīti attho. |
‘Just as the beings in hell’ means just as the beings born in hell feel a purely painful feeling, so he feels is the meaning. |
kiṃ pana tattha upekkhāvedanā natthīti? |
But is there no neutral feeling there? |
atthi, dukkhavedanāya pana balavabhāvena sā abbohārikaṭṭhāne ṭhitā. |
There is, but because the painful feeling is strong, it is in a non-functional position. |
iti nirayova nirayassa upamaṃ katvā āhaṭo. |
Thus hell itself is brought as a simile for hell. |
tatra paṭibhāgaupamā nāma kira esā. |
This is said to be a simile of a counterpart. |
♦ seyyathāpi devā subhakiṇhāti idhāpi devalokova devalokassa upamaṃ katvā āhaṭo. |
♦ ‘Just as the Subhakiṇha devas’ — here too, the devaloka itself is brought as a simile for the devaloka. |
yasmā pana heṭṭhimesu brahmalokesu sappītikajjhānavipāko vattati, subhakiṇhesu nippītiko ekantasukhova, tasmā te aggahetvā subhakiṇhāva kathitā. |
But because in the lower Brahma worlds the result of the jhāna with joy is active, but in the Subhakiṇha heavens it is without joy and purely blissful, therefore, not taking them, the Subhakiṇha heavens are spoken of. |
iti ayampi tatra paṭibhāgaupamā nāmāti veditabbā. |
Thus this too should be known as a simile of a counterpart there. |
♦ vokiṇṇasukhadukkhanti vomissakasukhadukkhaṃ. |
♦ ‘Mixed with happiness and suffering’ means mixed happiness and suffering. |
seyyathāpi manussāti manussānaṃ hi kālena sukhaṃ hoti, kālena dukkhaṃ. |
‘Just as humans’ means for humans, there is happiness at one time, and suffering at another. |
ekacce ca devāti kāmāvacaradevā. |
‘And certain devas’ means the devas of the sense-sphere. |
tesampi kālena sukhaṃ hoti, kālena dukkhaṃ. |
For them too, there is happiness at one time, and suffering at another. |
tesaṃ hi hīnatarānaṃ mahesakkhatarā devatā disvā āsanā vuṭṭhātabbaṃ hoti, maggā ukkamitabbaṃ, pārutavatthaṃ apanetabbaṃ, añjalikammaṃ kātabbanti taṃ sabbampi dukkhaṃ nāma hoti. |
For the inferior among them, upon seeing a deva of greater power, they have to rise from their seats, move from the path, remove their draped cloth, and perform the gesture of joining the hands in reverence; all that is called suffering. |
ekacce ca vinipātikāti vemānikapetā. |
‘And certain beings in a state of loss’ means the vemānika-petas. |
te hi kālena sampattiṃ anubhavanti kālena kammanti vokiṇṇasukhadukkhāva honti. |
For they experience prosperity at one time and suffering at another, thus they are mixed with happiness and suffering. |
iti imasmiṃ sutte tīṇi sucaritāni lokiyalokuttaramissakāni kathitānīti veditabbāni. |
Thus in this sutta, the three good conducts are described as a mixture of worldly and supramundane, it should be known. |
♦ 4. bahukārasuttavaṇṇanā AN 3.24 |
♦ 4. Commentary on the Bahukāra Sutta |
♦ 24. catutthe tayome, bhikkhave, puggalāti tayo ācariyapuggalā. |
♦ 24. In the fourth, ‘these three, bhikkhus, are persons’ means three teacher-persons. |
puggalassa bahukārāti antevāsikapuggalassa bahūpakārā. |
‘Of great help to a person’ means of great help to a pupil-person. |
buddhanti sabbaññubuddhaṃ. |
‘The Buddha’ means the All-Knowing Buddha. |
saraṇaṃ gato hotīti avassayaṃ gato hoti. |
‘He has gone for refuge’ means he has gone for support. |
dhammanti satantikaṃ navalokuttaradhammaṃ. |
‘The Dhamma’ means the nine supramundane Dhammas with their scriptures. |
saṅghanti aṭṭhāriyapuggalasamūhaṃ. |
‘The Sangha’ means the community of the eight noble persons. |
idañca pana saraṇagamanaṃ aggahitasaraṇapubbassa akatābhinivesassa vasena vuttaṃ. |
And this going for refuge is spoken of for one who has not previously taken refuge and has not made a commitment. |
iti imasmiṃ sutte saraṇadāyako sotāpattimaggasampāpako arahattamaggasampāpakoti tayo ācariyā bahukārāti āgatā, pabbajjādāyako buddhavacanadāyako kammavācācariyo sakadāgāmimaggasampāpako anāgāmimaggasampāpakoti ime ācariyā na āgatā, kiṃ ete na bahukārāti? |
Thus in this sutta, the giver of refuge, the one who helps attain the path of stream-entry, and the one who helps attain the path of arahantship, these three teachers are said to be of great help. The one who gives ordination, the one who gives the word of the Buddha, the teacher of the formal act, the one who helps attain the path of once-return, and the one who helps attain the path of non-return, these teachers are not mentioned. Are they not of great help? |
no, na bahukārā. |
No, they are not of great help. |
ayaṃ pana desanā duvidhena paricchinnā. |
But this discourse is defined in two ways. |
tasmā sabbepete bahukārā. |
Therefore all of them are of great help. |
tesu saraṇagamanasmiṃyeva akatābhiniveso vaṭṭati, catupārisuddhisīlakasiṇaparikammavipassanāñāṇāni pana paṭhamamaggasannissitāni honti, upari dve maggā ca phalāni ca arahattamaggasannissitānīti veditabbāni. |
Among them, only one who has not made a commitment in taking refuge is proper; but the fourfold purification of virtue, the kasina preliminary work, and the knowledge of insight are dependent on the first path. The upper two paths and fruits are dependent on the path of arahantship, it should be known. |
♦ iminā puggalenāti iminā antevāsikapuggalena. |
♦ ‘By this person’ means by this pupil-person. |
na suppatikāraṃ vadāmīti patikāraṃ kātuṃ na sukaranti vadāmi. |
‘I say it is not easy to repay’ means I say it is not easy to make a repayment. |
abhivādanādīsu anekasatavāraṃ anekasahassavārampi hi pañcapatiṭṭhitena nipatitvā vandanto āsanā vuṭṭhāya paccuggacchanto diṭṭhadiṭṭhakkhaṇe añjaliṃ paggaṇhanto anucchavikaṃ sāmīcikammaṃ karonto divase divase cīvarasataṃ cīvarasahassaṃ piṇḍapātasataṃ piṇḍapātasahassaṃ dadamāno cakkavāḷapariyantena sabbaratanamayaṃ āvāsaṃ karonto sappinavanītādinānappakāraṃ bhesajjaṃ anuppadajjamāno neva sakkoti ācariyena katassa patikāraṃ nāma kātunti evamattho veditabbo. |
Even if one were to bow down with the five points of contact a hundred thousand times, rise from one’s seat and go to meet him, raise one’s joined hands at every sight, perform suitable respectful service, give a hundred robes and a thousand robes, a hundred almsbowls and a thousand almsbowls every day, build a dwelling made of all kinds of gems up to the edge of the world-system, and provide various kinds of medicine such as ghee and fresh butter, one is not able to make a repayment for what has been done by the teacher. Thus the meaning should be understood. |
♦ 5. vajirūpamasuttavaṇṇanā AN 3.25 |
♦ 5. Commentary on the Vajirūpama Sutta |
♦ 25. pañcame arukūpamacittoti purāṇavaṇasadisacitto. |
♦ 25. In the fifth, ‘with a mind like an old sore’ means with a mind like an old wound. |
vijjūpamacittoti ittarakālobhāsanena vijjusadisacitto. |
‘With a mind like lightning’ means with a mind like lightning because of its momentary illumination. |
vajirūpamacittoti kilesānaṃ mūlaghātakaraṇasamatthatāya vajirena sadisacitto. |
‘With a mind like a diamond’ means with a mind like a diamond because of its ability to destroy the root of the defilements. |
abhisajjatīti laggati. |
‘He clings’ means he is attached. |
kuppatīti kopavasena kuppati. |
‘He is agitated’ means he is agitated by way of anger. |
byāpajjatīti pakatibhāvaṃ pajahati, pūtiko hoti. |
‘He is afflicted’ means he abandons his natural state, he becomes putrid. |
patitthīyatīti thinabhāvaṃ thaddhabhāvaṃ āpajjati. |
‘He becomes stubborn’ means he becomes stiff, he becomes hard. |
kopanti dubbalakodhaṃ. |
‘Anger’ means weak anger. |
dosanti dussanavasena tato balavataraṃ. |
‘Hate’ means stronger than that by way of being hostile. |
appaccayanti atuṭṭhākāraṃ domanassaṃ. |
‘Displeasure’ means the state of being discontented, grief. |
duṭṭhārukoti purāṇavaṇo. |
‘An old sore’ means an old wound. |
kaṭṭhenāti daṇḍakakoṭiyā. |
‘With a stick’ means with the end of a stick. |
kaṭhalenāti kapālena. |
‘With a potsherd’ means with a piece of a pot. |
āsavaṃ detīti aparāparaṃ savati. |
‘It gives forth pus’ means it oozes again and again. |
purāṇavaṇo hi attano dhammatāyeva pubbaṃ lohitaṃ yūsanti imāni tīṇi savati, ghaṭṭito pana tāni adhikataraṃ savati. |
For an old wound, by its very nature, oozes these three: pus, blood, and lymph; but when struck, it oozes them even more. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — duṭṭhāruko viya hi kodhanapuggalo, tassa attano dhammatāya savanaṃ viya kodhanassapi attano dhammatāya uddhumātassa viya caṇḍikatassa caraṇaṃ, kaṭṭhena vā kaṭhalāya vā ghaṭṭanaṃ viya appamattaṃ vacanaṃ, bhiyyosomattāya savanaṃ viya “mādisaṃ nāma esa evaṃ vadatī”ti bhiyyosomattāya uddhumāyanabhāvo daṭṭhabbo. |
♦ ‘Just so’ — here, this application of the simile should be seen: an angry person is like an old sore; his walking about in his natural state, as if swollen and inflamed, is like the oozing of the sore in its natural state; a slight word is like being struck with a stick or a potsherd; the state of being swollen even more, thinking, “He says such a thing to one like me,” is to be seen as the oozing even more. |
♦ rattandhakāratimisāyanti rattiṃ cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe bahalatame. |
♦ ‘In the darkness of night’ means in the thick darkness that prevents the arising of eye-consciousness at night and causes blindness. |
vijjantarikāyāti vijjuppattikkhaṇe. |
‘In a flash of lightning’ means at the moment of the arising of lightning. |
idhāpi idaṃ opammasaṃsandanaṃ — cakkhumā puriso viya hi yogāvacaro daṭṭhabbo, andhakāraṃ viya sotāpattimaggavajjhā kilesā, vijjusañcaraṇaṃ viya sotāpattimaggañāṇassa uppattikālo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya sotāpattimaggakkhaṇe nibbānadassanaṃ, puna andhakārāvattharaṇaṃ viya sakadāgāmimaggavajjhā kilesā, puna vijjusañcaraṇaṃ viya sakadāgāmimaggañāṇassa uppādo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya sakadāgāmimaggakkhaṇe nibbānadassanaṃ, puna andhakārāvattharaṇaṃ viya anāgāmimaggavajjhā kilesā, puna vijjusañcaraṇaṃ viya anāgāmimaggañāṇassa uppādo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya anāgāmimaggakkhaṇe nibbānadassanaṃ veditabbaṃ. |
Here too, this application of the simile should be seen: a yogi should be seen as a man with eyes; the defilements to be abandoned by the path of stream-entry are like the darkness; the time of the arising of the knowledge of the path of stream-entry is like the flashing of lightning; the seeing of forms all around by a man with eyes in a flash of lightning is like the seeing of Nibbāna at the moment of the path of stream-entry; the covering over again by darkness is like the defilements to be abandoned by the path of once-return; the flashing of lightning again is like the arising of the knowledge of the path of once-return; the seeing of forms all around by a man with eyes in a flash of lightning is like the seeing of Nibbāna at the moment of the path of once-return; the covering over again by darkness is like the defilements to be abandoned by the path of non-return; the flashing of lightning again is like the arising of the knowledge of the path of non-return; the seeing of forms all around by a man with eyes in a flash of lightning is like the seeing of Nibbāna at the moment of the path of non-return. |
♦ vajirūpamacittatāyapi idaṃ opammasaṃsandanaṃ — vajiraṃ viya hi arahattamaggañāṇaṃ daṭṭhabbaṃ, maṇigaṇṭhipāsāṇagaṇṭhi viya arahattamaggavajjhā kilesā, vajirassa maṇigaṇṭhimpi vā pāsāṇagaṇṭhimpi vā vinivijjhitvā agamanabhāvassa natthitā viya arahattamaggañāṇena acchejjānaṃ kilesānaṃ natthibhāvo, vajirena nibbiddhavedhassa puna apatipūraṇaṃ viya arahattamaggena chinnānaṃ kilesānaṃ puna anuppādo daṭṭhabboti. |
♦ In the case of the mind like a diamond also, this application of the simile should be seen: the knowledge of the path of arahantship should be seen as like a diamond; the defilements to be abandoned by the path of arahantship are like a jewel-knot or a stone-knot; the non-existence of a state where a diamond does not pierce and pass through a jewel-knot or a stone-knot is like the non-existence of defilements that are not cut by the knowledge of the path of arahantship; the non-refilling of a hole pierced by a diamond is like the non-arising again of the defilements cut by the path of arahantship. |
♦ 6. sevitabbasuttavaṇṇanā AN 3.26 |
♦ 6. Commentary on the Sevitabba Sutta |
♦ 26. chaṭṭhe sevitabboti upasaṅkamitabbo. |
♦ 26. In the sixth, ‘to be associated with’ means to be approached. |
bhajitabboti allīyitabbo. |
‘To be frequented’ means to be clung to. |
payirupāsitabboti santike nisīdanavasena punappunaṃ upāsitabbo. |
‘To be attended upon’ means to be attended upon again and again by sitting near. |
sakkatvā garuṃ katvāti sakkārañceva garukārañca katvā. |
‘Having honored and revered’ means having shown both honor and reverence. |
hīno hoti sīlenātiādīsu upādāyupādāya hīnatā veditabbā. |
‘He is inferior in virtue,’ etc. — inferiority should be understood by taking each one in turn. |
tattha yo hi pañca sīlāni rakkhati, so dasa sīlāni rakkhantena na sevitabbo . |
Therein, one who keeps the five precepts should not be associated with by one who keeps the ten precepts. |
yo dasa sīlāni rakkhati, so catupārisuddhisīlaṃ rakkhantena na sevitabbo. |
One who keeps the ten precepts should not be associated with by one who keeps the fourfold purification of virtue. |
aññatra anuddayā aññatra anukampāti ṭhapetvā anuddayañca anukampañca. |
‘Except out of pity, except out of compassion’ means setting aside pity and compassion. |
attano atthāyeva hi evarūpo puggalo na sevitabbo, anuddayānukampāvasena pana taṃ upasaṅkamituṃ vaṭṭati. |
For one’s own sake, such a person should not be associated with; but by way of pity and compassion, it is proper to approach him. |
♦ sīlasāmaññagatānaṃ satanti sīlena samānabhāvaṃ gatānaṃ santānaṃ. |
♦ ‘Of those who have reached sameness in virtue’ means of those who have reached a state of sameness in virtue. |
sīlakathā ca no bhavissatīti evaṃ samānasīlānaṃ amhākaṃ sīlameva ārabbha kathā bhavissati. |
‘And there will be a talk on virtue for us’ means for us who are of the same virtue, there will be a talk concerning virtue. |
sā ca no pavattinī bhavissatīti sā ca amhākaṃ kathā divasampi kathentānaṃ pavattissati na paṭihaññissati. |
‘And that will be continuous for us’ means and that talk of ours, even if we speak all day, will be continuous and will not be interrupted. |
sā ca no phāsu bhavissatīti sā ca divasampi pavattamānā sīlakathā amhākaṃ phāsuvihāro sukhavihāro bhavissati. |
‘And that will be comfortable for us’ means and that talk on virtue, even if it continues all day, will be a comfortable abiding, a happy abiding for us. |
samādhipaññākathāsupi eseva nayo. |
In the talks on concentration and wisdom, the same method applies. |
♦ sīlakkhandhanti sīlarāsiṃ. |
♦ ‘The aggregate of virtue’ means the mass of virtue. |
tattha tattha paññāya anuggahessāmīti ettha sīlassa asappāye anupakāradhamme vajjetvā sappāye upakāradhamme sevanto tasmiṃ tasmiṃ ṭhāne sīlakkhandhaṃ paññāya anuggaṇhāti nāma. |
‘I will support it with wisdom here and there’ means here, by avoiding the states that are unsuitable and unhelpful to virtue and by cultivating the states that are suitable and helpful, one is said to support the aggregate of virtue with wisdom in this and that place. |
samādhipaññākkhandhesupi eseva nayo. |
In the aggregates of concentration and wisdom, the same method applies. |
nihīyatīti attano hīnataraṃ puggalaṃ sevanto khāraparissāvane āsittaudakaṃ viya satataṃ samitaṃ hāyati parihāyati. |
‘He declines’ means by associating with a person inferior to oneself, like water poured into a salt-filter, he constantly and continuously declines and falls away. |
tulyasevīti attanā samānasevī. |
‘One who associates with an equal’ means one who associates with one equal to himself. |
seṭṭhamupanamanti seṭṭhaṃ puggalaṃ oṇamanto. |
‘He approaches a superior’ means he bows down to a superior person. |
udeti khippanti khippameva vaḍḍhati. |
‘He rises quickly’ means he grows quickly. |
tasmā attano uttariṃ bhajethāti yasmā seṭṭhaṃ puggalaṃ upanamanto udeti khippaṃ, tasmā attano uttaritaraṃ visiṭṭhataraṃ bhajetha. |
‘Therefore one should frequent one superior to oneself’ means because one who approaches a superior person rises quickly, therefore one should frequent one who is superior, more excellent than oneself. |
♦ 7. jigucchitabbasuttavaṇṇanā AN 3.27 |
♦ 7. Commentary on the Jigucchitabba Sutta |
♦ 27. sattame jigucchitabboti gūthaṃ viya jigucchitabbo. |
♦ 27. In the seventh, ‘to be despised’ means to be despised like excrement. |
atha kho nanti atha kho assa. |
‘But for him’ means but for him. |
kittisaddoti kathāsaddo. |
‘A report of his fame’ means a report of his talk. |
evameva khoti ettha gūthakūpo viya dussīlyaṃ daṭṭhabbaṃ. |
‘Just so’ — here, immorality should be seen as a cesspool. |
gūthakūpe patitvā ṭhito dhammaniahi viya dussīlapuggalo. |
An immoral person is like a snake that has fallen and is standing in a cesspool. |
gūthakūpato uddhariyamānena tena ahinā purisassa sarīraṃ āruḷhenāpi adaṭṭhabhāvo viya dussīlaṃ sevamānassāpi tassa kiriyāya akaraṇabhāvo. |
The fact that the snake, while being pulled out of the cesspool, does not bite the man’s body even when it has climbed on it, is like the fact of not doing the action of an immoral person even while associating with him. |
sarīraṃ gūthena makkhetvā ahinā gatakālo viya dussīlaṃ sevamānassa pāpakittisaddābbhuggamanakālo veditabbo. |
The time when the snake, having smeared the body with excrement, has gone away, should be known as the time when the evil report of the fame of one who associates with an immoral person has spread. |
♦ tindukālātanti tindukarukkhālātaṃ. |
♦ ‘A tinduka firebrand’ means a firebrand of the tinduka tree. |
bhiyyosomattāya cicciṭāyatīti taṃ hi jhāyamānaṃ pakatiyāpi papaṭikāyo muñcantaṃ cicciṭāti “ciṭiciṭā”ti saddaṃ karoti, ghaṭṭitaṃ pana adhimattaṃ karotīti attho. |
‘It crackles even more’ means for that, while burning, even naturally releases sparks and makes a crackling sound, “ciṭiciṭā”; but when struck, it makes an even greater sound is the meaning. |
evameva khoti evamevaṃ kodhano attano dhammatāyapi uddhato caṇḍikato hutvā carati, appamattakaṃ pana vacanaṃ sutakāle “mādisaṃ nāma evaṃ vadati evaṃ vadatī”ti atirekataraṃ uddhato caṇḍikato hutvā carati. |
‘Just so’ means just so an angry person, even in his natural state, walks about puffed up and fierce; but when he hears even a slight word, thinking, “He says such a thing to one like me,” he walks about even more puffed up and fierce. |
gūthakūpoti gūthapuṇṇakūpo, gūtharāsiyeva vā. |
‘A cesspool’ means a pit full of excrement, or just a heap of excrement. |
opammasaṃsandanaṃ panettha purimanayeneva veditabbaṃ. |
The application of the simile here should be understood in the same way as before. |
tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabboti yasmā kodhano atiseviyamāno atiupasaṅkamiyamānopi kujjhatiyeva, “kiṃ iminā”ti paṭikkamantepi kujjhatiyeva. |
‘Therefore such a person should be regarded with equanimity, not associated with’ means because an angry person, even when excessively associated with and approached, gets angry; and even when one retreats, thinking, “What is the use of this?”, he gets angry. |
tasmā palālaggi viya ajjhupekkhitabbo na sevitabbo na bhajitabbo. |
Therefore, like a straw fire, he should be regarded with equanimity, not associated with, not frequented. |
kiṃ vuttaṃ hoti? |
What is meant? |
yo hi palālaggiṃ atiupasaṅkamitvā tappati, tassa sarīraṃ jhāyati. |
He who warms himself by approaching a straw fire too closely, his body gets burnt. |
yo atipaṭikkamitvā tappati, tassa sītaṃ na vūpasammati. |
He who warms himself by retreating too far, his cold is not allayed. |
anupasaṅkamitvā apaṭikkamitvā pana majjhattabhāvena tappantassa sītaṃ vūpasammati, tasmā palālaggi viya kodhano puggalo majjhattabhāvena ajjhupekkhitabbo, na sevitabbo na bhajitabbo na payirupāsitabbo. |
But for one who warms himself with a neutral attitude, without approaching or retreating, his cold is allayed. Therefore, like a straw fire, an angry person should be regarded with equanimity, not associated with, not frequented, not attended upon. |
♦ kalyāṇamittoti sucimitto. |
♦ ‘A good friend’ means a pure friend. |
kalyāṇasahāyoti sucisahāyo. |
‘A good companion’ means a pure companion. |
sahāyā nāma sahagāmino saddhiṃcarā. |
Companions are those who go together, who walk with. |
kalyāṇasampavaṅkoti kalyāṇesu sucipuggalesu sampavaṅko, tanninnatappoṇatappabbhāramānasoti attho. |
‘Inclined to good company’ means inclined to good, pure persons; with a mind bent, inclined, and sloped towards them is the meaning. |
♦ 8. gūthabhāṇīsuttavaṇṇanā AN 3.28 |
♦ 8. Commentary on the Gūthabhāṇī Sutta |
♦ 28. aṭṭhame gūthabhāṇīti yo gūthaṃ viya duggandhakathaṃ katheti. |
♦ 28. In the eighth, ‘one who speaks filth’ means one who speaks a foul-smelling talk like excrement. |
pupphabhāṇīti yo pupphāni viya sugandhakathaṃ katheti. |
‘One who speaks flowers’ means one who speaks a fragrant talk like flowers. |
madhubhāṇīti yo madhu viya madhurakathaṃ katheti. |
‘One who speaks honey’ means one who speaks a sweet talk like honey. |
sabhaggatoti sabhāya ṭhito. |
‘Having gone to an assembly’ means standing in an assembly. |
parisaggatoti gāmaparisāya ṭhito. |
‘Having gone to a gathering’ means standing in a village gathering. |
ñātimajjhagatoti ñātīnaṃ majjhe ṭhito. |
‘Having gone among relatives’ means standing in the midst of relatives. |
pūgamajjhagatoti seṇīnaṃ majjhe ṭhito. |
‘Having gone among a guild’ means standing in the midst of a guild. |
rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito. |
‘Having gone among the royal court’ means standing in a great judgment at the royal court. |
abhinītoti pucchanatthāyānīto. |
‘Brought forward’ means brought for the purpose of questioning. |
sakkhipuṭṭhoti sakkhiṃ katvā pucchito. |
‘Questioned as a witness’ means questioned having been made a witness. |
ehambho purisāti ālapanametaṃ. |
‘Come, good man’ — this is a form of address. |
attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. |
‘For one’s own sake or for another’s sake’ means for one’s own or another’s sake of hands, feet, etc., or for the sake of wealth. |
āmisakiñcikkhahetu vāti ettha āmisanti lañjo adhippeto. |
‘For the sake of some trifle of a material thing’ — here, ‘material thing’ means a bribe is intended. |
kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ antamaso tittiriyavaṭṭakasappipiṇḍanavanītapiṇḍādimattakassa lañjassa hetūti attho. |
‘Trifle’ means some small thing; the meaning is for the sake of a bribe of some trifle, at least the size of a lump of partridge or quail ghee or a lump of fresh butter. |
sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti. |
‘He has spoken a deliberate lie’ means he knowingly speaks a lie. |
♦ nelāti elaṃ vuccati doso, nāssa elanti nelā, niddosāti attho. |
♦ ‘Flawless’ means ‘ela’ is a fault; he has no ‘ela,’ thus ‘nelā,’ without fault is the meaning. |
“nelaṅgo setapacchādo”ti ettha vuttasīlaṃ viya. |
Like the virtue spoken of in “with a white covering, without a blemish.” |
kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. |
‘Pleasant to the ear’ means pleasant to the ears because of the sweetness of the phrasing; it does not cause earache like the piercing of a needle. |
atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. |
‘Affectionate’ because it generates affection, not anger, in the whole body due to the sweetness of the meaning. |
hadayaṃ gacchati appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. |
‘Going to the heart’ means it enters the mind easily without being obstructed, thus it goes to the heart. |
guṇaparipuṇṇatāya pure bhavāti porī. |
‘Civic’ because it is complete in virtues, it is fit for the city. |
pure saṃvaḍḍhanārī viya sukumārātipi porī. |
‘Refined’ like a well-bred woman of the city, thus also ‘porī’. |
purassa esātipi porī. |
‘Of the city’ thus also ‘porī’. |
purassa esāti nagaravāsīnaṃ kathāti attho. |
‘Of the city’ means the talk of city-dwellers. |
nagaravāsino hi yuttakathā honti, pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. |
For city-dwellers are of proper speech; they say ‘father’ for one who is like a father, ‘mother’ for one who is like a mother, ‘brother’ for one who is like a brother. |
evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. |
Such a talk is dear to many people, thus ‘dear to many people’. |
kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā. |
Because it is dear, it is pleasing to many people, it increases their pleasure of mind, thus ‘pleasing to many people’. |
♦ 9. andhasuttavaṇṇanā AN 3.29 |
♦ 9. Commentary on the Andha Sutta |
♦ 29. navame cakkhu na hotīti paññācakkhu na hoti. |
♦ 29. In the ninth, ‘he has no eye’ means he has no eye of wisdom. |
phātiṃ kareyyāti phītaṃ vaḍḍhitaṃ kareyya. |
‘He would make grow’ means he would make grow, increase. |
sāvajjānavajjeti sadosaniddose. |
‘Blameworthy and blameless’ means with fault and without fault. |
hīnappaṇīteti adhamuttame. |
‘Inferior and superior’ means low and high. |
kaṇhasukkasappaṭibhāgeti kaṇhasukkāyeva aññamaññaṃ paṭibāhanato paṭipakkhavasena sappaṭibhāgāti vuccanti. |
‘With dark and bright counterparts’ means dark and bright are called counterparts because they obstruct each other, because they are opposites. |
ayaṃ panettha saṅkhepo — kusale dhamme “kusalā dhammā”ti jāneyya, akusale dhamme “akusalā dhammā”ti jāneyya. |
This is the summary here: he would know wholesome states as “wholesome states,” and unwholesome states as “unwholesome states.” |
sāvajjādīsupi eseva nayo. |
In blameworthy, etc., the same method applies. |
kaṇhasukkasappaṭibhāgesu pana kaṇhadhamme “sukkasappaṭibhāgā”ti jāneyya, sukkadhamme “kaṇhasappaṭibhāgā”ti yena paññācakkhunā jāneyya, tathārūpampissa cakkhu na hotīti. |
In dark and bright counterparts, however, he would know dark states as “having bright counterparts,” and bright states as “having dark counterparts.” The eye of wisdom by which he would know this, such an eye he does not have. |
iminā nayena sesavāresupi attho veditabbo. |
In this way, the meaning should be understood in the other phrases also. |
♦ na ceva bhogā tathārūpāti tathājātikā bhogāpissa na honti. |
♦ ‘And his wealth is not of such a kind’ means his wealth is not of such a kind. |
na ca puññāni kubbatīti puññāni ca na karoti. |
‘And he does not do meritorious deeds’ means and he does not do meritorious deeds. |
ettāvatā bhoguppādanacakkhuno ca puññakaraṇacakkhuno ca abhāvo vutto. |
By this much, the lack of both the eye for acquiring wealth and the eye for doing meritorious deeds is stated. |
ubhayattha kaliggāhoti idhaloke ca paraloke cāti ubhayasmimpi aparaddhaggāho, parājayaggāho hotīti attho. |
‘He makes a losing throw in both’ means in both this world and the next, he makes a wrong throw, a losing throw is the meaning. |
atha vā ubhayattha kaliggāhoti ubhayesampi diṭṭhadhammikasamparāyikānaṃ atthānaṃ kaliggāho, parājayaggāhoti attho. |
Or, ‘he makes a losing throw in both’ means for both the benefits of this life and the next, he makes a losing throw, a losing throw is the meaning. |
dhammādhammenāti dasakusalakammapathadhammenapi dasākusalakammapathādhammenapi. |
‘By right and wrong’ means by both the Dhamma of the ten wholesome courses of action and the non-Dhamma of the ten unwholesome courses of action. |
saṭhoti kerāṭiko. |
‘A crafty person’ means a deceitful person. |
bhogāni pariyesatīti bhoge gavesati. |
‘He seeks for wealth’ means he searches for wealth. |
theyyena kūṭakammena, musāvādena cūbhayanti theyyādīsu ubhayena pariyesatīti attho. |
‘By theft, by cheating, and by lying, both’ means he seeks by both of the pairs among theft, etc. |
kathaṃ? theyyena kūṭakammena ca pariyesati, theyyena musāvādena ca pariyesati, kūṭakammena musāvādena ca pariyesati. |
How? He seeks by theft and cheating; he seeks by theft and lying; he seeks by cheating and lying. |
saṅghātunti saṅgharituṃ. |
‘To gather’ means to accumulate. |
dhammaladdhehīti dasakusalakammapathadhammaṃ akopetvā laddhehi. |
‘By what is obtained righteously’ means by what is obtained without violating the Dhamma of the ten wholesome courses of action. |
uṭṭhānādhigatanti vīriyena adhigataṃ. |
‘Obtained by exertion’ means obtained by energy. |
abyagghamānasoti nibbicikicchacitto. |
‘With a mind without doubt’ means with a mind without uncertainty. |
bhaddakaṃ ṭhānanti seṭṭhaṃ devaṭṭhānaṃ. |
‘A good place’ means the best place, the place of the devas. |
na socatīti yasmiṃ ṭhāne antosokena na socati. |
‘He does not grieve’ means in which place he does not grieve with internal sorrow. |
♦ 10. avakujjasuttavaṇṇanā AN 3.30 |
♦ 10. Commentary on the Avakujja Sutta |
♦ 30. dasame avakujjapaññoti adhomukhapañño. |
♦ 30. In the tenth, ‘of overturned wisdom’ means of face-down wisdom. |
ucchaṅgapaññoti ucchaṅgasadisapañño. |
‘Of wisdom like a lap’ means of wisdom like a lap. |
puthupaññoti vitthārikapañño. |
‘Of broad wisdom’ means of expansive wisdom. |
ādikalyāṇantiādīsu ādīti pubbapaṭṭhapanā. |
In ‘good in the beginning,’ etc., ‘beginning’ is the initial establishment. |
majjhanti kathāvemajjhaṃ. |
‘Middle’ is the middle of the talk. |
pariyosānanti sanniṭṭhānaṃ. |
‘Conclusion’ is the final statement. |
itissa te dhammaṃ kathentā pubbapaṭṭhapanepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kathenti, vemajjhepi pariyosānepi. |
Thus, when they teach him the Dhamma, they teach it making it good, excellent, and blameless even in the initial establishment, in the middle, and in the conclusion. |
ettha ca atthi desanāya ādimajjhapariyosānāni, atthi sāsanassa. |
And here, there are the beginning, middle, and conclusion of a discourse, and of the teaching. |
tattha desanāya tāva catuppadikagāthāya paṭhamapadaṃ ādi, dve padāni majjhaṃ, avasānapadaṃ pariyosānaṃ. |
Therein, of a discourse, of a four-lined stanza, the first line is the beginning, the two lines are the middle, the final line is the conclusion. |
ekānusandhikassa suttassa nidānaṃ ādi, anusandhi majjhaṃ, idamavocāti appanā pariyosānaṃ. |
Of a sutta with one connection, the introduction is the beginning, the connection is the middle, the concluding words, “Thus he spoke,” are the conclusion. |
anekānusandhikassa paṭhamo anusandhi ādi, tato paraṃ eko vā aneke vā majjhaṃ, pacchimo pariyosānaṃ. |
Of one with many connections, the first connection is the beginning, one or many after that are the middle, the last is the conclusion. |
ayaṃ tāva desanāya nayo. |
This, for now, is the way with a discourse. |
sāsanassa pana sīlaṃ ādi, samādhi majjhaṃ, vipassanā pariyosānaṃ. |
Of the teaching, however, virtue is the beginning, concentration is the middle, insight is the conclusion. |
samādhi vā ādi, vipassanā majjhaṃ, maggo pariyosānaṃ. |
Or concentration is the beginning, insight is the middle, the path is the conclusion. |
vipassanā vā ādi, maggo majjhaṃ, phalaṃ pariyosānaṃ. |
Or insight is the beginning, the path is the middle, the fruit is the conclusion. |
maggo vā ādi, phalaṃ majjhaṃ, nibbānaṃ pariyosānaṃ. |
Or the path is the beginning, the fruit is the middle, Nibbāna is the conclusion. |
dve dve vā kayiramāne sīlasamādhayo ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. |
Or, if taken in pairs, virtue and concentration are the beginning, insight and the path are the middle, the fruit and Nibbāna are the conclusion. |
♦ sātthanti sātthakaṃ katvā desenti. |
♦ ‘With its meaning’ means they teach it having made it with its meaning. |
sabyañjananti akkharapāripūriṃ katvā desenti. |
‘With its phrasing’ means they teach it having made it with a fullness of letters. |
kevalaparipuṇṇanti sakalaparipuṇṇaṃ anūnaṃ katvā desenti. |
‘Complete and full’ means they teach it having made it complete and full, without deficiency. |
parisuddhanti parisuddhaṃ nijjaṭaṃ niggaṇṭhiṃ katvā desenti. |
‘Purified’ means they teach it having made it purified, without tangles, without knots. |
brahmacariyaṃ pakāsentīti evaṃ desentā ca seṭṭhacariyabhūtaṃ sikkhattayasaṅgahitaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ pakāsenti. |
‘They explain the holy life’ means and teaching thus, they explain the noble eightfold path which is the best practice and is comprised of the three trainings. |
neva ādiṃ manasi karotīti neva pubbapaṭṭhapanaṃ manasi karoti. |
‘He does not attend to the beginning’ means he does not attend to the initial establishment. |
♦ kumbhoti ghaṭo. |
♦ ‘A pot’ means a jar. |
nikujjoti adhomukho ṭhapito. |
‘Overturned’ means placed face down. |
evameva khoti ettha kumbho nikujjo viya avakujjapañño puggalo daṭṭhabbo, udakāsiñcanakālo viya dhammadesanāya laddhakālo, udakassa vivaṭṭanakālo viya tasmiṃ āsane nisinnassa uggahetuṃ asamatthakālo, udakassa asaṇṭhānakālo viya vuṭṭhahitvā asallakkhaṇakālo veditabbo. |
‘Just so’ — here, a person of overturned wisdom should be seen as like an overturned pot; the time when he has received the Dhamma teaching is like the time of pouring water; the time when he is unable to grasp it while sitting in that seat is like the time of the water flowing away; the time of not remembering it after having risen is like the time of the water not remaining. |
♦ ākiṇṇānīti pakkhittāni. |
♦ ‘Filled’ means put in. |
satisammosāya pakireyyāti muṭṭhassatitāya vikireyya. |
‘He would scatter them out of confusion of mindfulness’ means he would scatter them out of having confused mindfulness. |
evameva khoti ettha ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabbo, nānākhajjakāni viya nānappakāraṃ buddhavacanaṃ, ucchaṅge nānākhajjakāni khādantassa nisinnakālo viya tasmiṃ āsane nisinnassa uggaṇhanakālo, vuṭṭhahantassa satisammosā pakiraṇakālo viya tasmā āsanā vuṭṭhāya gacchantassa asallakkhaṇakālo veditabbo. |
‘Just so’ — here, a person of wisdom like a lap should be seen as like a lap; the various kinds of the Buddha’s word are like various kinds of snacks; the time of sitting in that seat and grasping them is like the time of sitting with various snacks in one’s lap and eating them; the time of not remembering them while getting up and going away is like the time of scattering them out of confusion of mindfulness while rising. |
♦ ukkujjoti uparimukho ṭhapito. |
♦ ‘Upright’ means placed face up. |
saṇṭhātīti patiṭṭhahati. |
‘It remains’ means it is established. |
evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo, udakassa āsittakālo viya desanāya laddhakālo, udakassa saṇṭhānakālo viya tattha nisinnassa uggaṇhanakālo, no vivaṭṭanakālo viya vuṭṭhāya gacchantassa sallakkhaṇakālo veditabbo. |
‘Just so’ — here, a person of broad wisdom should be seen as like a pot placed upright; the time when he has received the teaching is like the time when water has been poured in; the time of grasping it while sitting there is like the time of the water remaining; the time of remembering it while getting up and going away is like the time of its not flowing away. |
♦ dummedhoti nippañño. |
♦ ‘A fool’ means one without wisdom. |
avicakkhaṇoti saṃvidahanapaññāya rahito. |
‘Undiscerning’ means devoid of the wisdom of understanding. |
gantāti gamanasīlo. |
‘He goes’ means he is in the habit of going. |
seyyo etena vuccatīti etasmā puggalā uttaritaroti vuccati. |
‘He is said to be better than this one’ means he is said to be superior to this person. |
dhammānudhammappaṭipannoti navalokuttaradhammassa anudhammaṃ saha sīlena pubbabhāgapaṭipadaṃ paṭipanno. |
‘One who has entered on the practice in accordance with the Dhamma’ means one who has entered on the preliminary practice together with virtue, which conforms to the nine supramundane Dhammas. |
dukkhassāti vaṭṭadukkhassa. |
‘Of suffering’ means of the suffering of the round of existence. |
antakaro siyāti koṭikaro paricchedakaro parivaṭumakaro bhaveyyāti. |
‘He would make an end’ means he would make a limit, a boundary, a turning back of it. |
♦ puggalavaggo tatiyo. |
♦ The third chapter, on Persons. |
♦ 4. devadūtavaggo |
♦ 4. The Devadūta Vagga |
♦ 1. sabrahmakasuttavaṇṇanā AN 3.31 |
♦ 1. Commentary on the Sabrahmaka Sutta |
♦ 31. catutthassa paṭhame ajjhāgāreti sake ghare. |
♦ 31. In the first of the fourth, ‘in their homes’ means in their own houses. |
pūjitā hontīti yaṃ ghare atthi, tena paṭijaggitā gopitā honti. |
‘They are honored’ means they are looked after and protected with whatever is in the house. |
iti mātāpitupūjakāni kulāni mātāpitūhi sabrahmakānīti pakāsetvā idāni nesaṃ sapubbācariyakādibhāvaṃ pakāsento sapubbācariyakānītiādimāha. |
Thus, having shown that families that honor their parents are with Brahma through their parents, now, showing their state of having first teachers, etc., he said, ‘with first teachers,’ etc. |
tattha brahmātiādīni tesaṃ brahmādibhāvasādhanatthaṃ vuttāni. |
Therein, ‘Brahma,’ etc., are said for the purpose of establishing their state of being Brahma, etc. |
bahukārāti puttānaṃ bahūpakārā. |
‘Of great help’ means of great help to their sons. |
āpādakāti jīvitassa āpādakā. |
‘Producers’ means producers of life. |
puttakānaṃ hi mātāpitūhi jīvitaṃ āpāditaṃ pālitaṃ ghaṭitaṃ anuppabandhena pavattitaṃ. |
For the life of sons is produced, guarded, fashioned, and continuously maintained by their parents. |
posakāti hatthapāde vaḍḍhetvā hadayalohitaṃ pāyetvā posetāro. |
‘Nourishers’ means they are nourishers, having made the hands and feet grow and having given them their heart’s blood to drink. |
imassa lokassa dassetāroti puttānaṃ hi imasmiṃ loke iṭṭhāniṭṭhārammaṇassa dassanaṃ nāma mātāpitaro nissāya jātanti imassa lokassa dassetāro nāma. |
‘Showers of this world’ means for the seeing of pleasant and unpleasant objects in this world by their sons comes into being depending on their parents, thus they are called the showers of this world. |
♦ brahmāti mātāpitaroti seṭṭhādhivacanaṃ. |
♦ ‘Mother and father are Brahma’ is a designation for the highest. |
yathā brahmuno catasso bhāvanā avijahitā honti mettā karuṇā muditā upekkhāti, evameva mātāpitūnaṃ puttakesu catasso bhāvanā avijahitā honti. |
Just as the four divine abidings—loving-kindness, compassion, sympathetic joy, and equanimity—are never absent from Brahma, in the same way, the four divine abidings are never absent from parents towards their children. |
tā tasmiṃ tasmiṃ kāle veditabbā — kucchigatasmiṃ hi dārake “kadā nu kho puttakaṃ arogaṃ paripuṇṇaṅgapaccaṅgaṃ passissāmā”ti mātāpitūnaṃ mettacittaṃ uppajjati. |
They should be known at their respective times: when the child is in the womb, the thought of loving-kindness arises in the parents, “When will we see our dear child, healthy and with complete limbs?” |
yadā panesa mando uttānaseyyako ūkāhi vā maṅkulādīhi pāṇakehi daṭṭho dukkhaseyyāya vā pana pīḷito parodati viravati, tadāssa saddaṃ sutvā mātāpitūnaṃ kāruññaṃ uppajjati, ādhāvitvā vidhāvitvā kīḷanakāle pana lobhanīyavayasmiṃ vā ṭhitakāle dārakaṃ oloketvā mātāpitūnaṃ cittaṃ sappimaṇḍe pakkhittasatavihatakappāsapicupaṭalaṃ viya mudukaṃ hoti āmoditaṃ pamoditaṃ, tadā tesaṃ muditā labbhati. |
But when the child, being helpless and lying on its back, is bitten by lice or fleas, etc., or is afflicted by an uncomfortable bed, and cries and wails, then, hearing its sound, compassion arises in the parents. But at the time of playing, or when it has reached a lovable age, looking at the child, the parents’ minds become soft like a ball of cotton soaked a hundred times in ghee, gladdened and delighted; then sympathetic joy is found in them. |
yadā panesa putto dārābharaṇaṃ paccupaṭṭhāpetvā pāṭiyekkaṃ agāraṃ ajjhāvasati, tadā mātāpitūnaṃ “sakkoti dāni no puttako attano dhammatāya yāpetun”ti majjhattabhāvo uppajjati, tasmiṃ kāle upekkhā labbhatīti iminā kāraṇena “brahmāti mātāpitaro”ti vuttaṃ. |
But when that son, having taken a wife and household, lives in a separate house, then the thought of neutrality arises in the parents, “Now our dear son is able to sustain himself by his own means.” At that time, equanimity is found. For this reason, it is said, “Mother and father are Brahma.” |
♦ pubbācariyāti vuccareti mātāpitaro hi jātakālato paṭṭhāya “evaṃ nisīda, evaṃ tiṭṭha, evaṃ gaccha, evaṃ saya, evaṃ khāda, evaṃ bhuñja, ayaṃ te, tātāti vattabbo, ayaṃ bhātikāti, ayaṃ bhaginīti, idaṃ nāma kātuṃ vaṭṭati, idaṃ na vaṭṭati, asukaṃ nāma upasaṅkamituṃ vaṭṭati, asukaṃ na vaṭṭatī”ti gāhāpenti sikkhāpenti. |
♦ ‘They are called first teachers’ — for parents, from the time of birth, teach and train, saying, “Sit thus, stand thus, walk thus, lie down thus, chew thus, eat thus. This one, dear child, is to be called father, this one brother, this one sister. It is proper to do this, it is not proper to do that. It is proper to approach so-and-so, it is not proper to approach so-and-so.” |
athāparabhāge aññe ācariyā hatthisippāssasipparathasippadhanusippatharusippamuddāgaṇanādīni sikkhāpenti. |
Then later, other teachers teach crafts such as the craft of the elephant, the horse, the chariot, the bow, the sword, seals, counting, etc. |
añño saraṇāni deti, añño sīlesu patiṭṭhāpeti, añño pabbājeti, añño buddhavacanaṃ uggaṇhāpeti, añño upasampādeti, añño sotāpattimaggādīni pāpeti. |
Another gives the refuges, another establishes in the virtues, another ordains, another makes one learn the word of the Buddha, another gives the higher ordination, another helps to attain the path of stream-entry, etc. |
iti sabbepi te pacchācariyā nāma honti, mātāpitaro pana sabbapaṭhamā, tenāha — “pubbācariyāti vuccare”ti. |
Thus all of them are called later teachers, but the parents are the very first. Therefore he said, “They are called first teachers.” |
tattha vuccareti vuccanti kathiyanti. |
Therein, ‘they are called’ means they are said, they are spoken of. |
āhuneyyā ca puttānanti puttānaṃ āhutaṃ pāhutaṃ abhisaṅkhataṃ annapānādiṃ arahanti, anucchavikā taṃ paṭiggahetuṃ. |
‘And worthy of offerings from their sons’ means they are worthy of, fit to receive the food, drink, etc., offered and prepared by their sons. |
tasmā “āhuneyyā ca puttānan”ti vuttaṃ. |
Therefore it is said, “and worthy of offerings from their sons.” |
pajāya anukampakāti paresaṃ pāṇe acchinditvāpi attano pajaṃ paṭijagganti gopāyanti. |
‘Compassionate to their offspring’ means they look after and protect their own offspring even without destroying the lives of others. |
tasmā “pajāya anukampakā”ti vuttaṃ. |
Therefore it is said, “compassionate to their offspring.” |
♦ namasseyyāti namo kareyya. |
♦ ‘One should pay homage’ means one should show respect. |
sakkareyyāti sakkārena paṭimāneyya. |
‘One should honor’ means one should esteem with honor. |
idāni taṃ sakkāraṃ dassento “annenā”tiādimāha. |
Now, showing that honor, he said, ‘with food,’ etc. |
tattha annenāti yāgubhattakhādanīyena. |
Therein, ‘with food’ means with gruel, rice, and edibles. |
pānenāti aṭṭhavidhapānena. |
‘With drink’ means with the eight kinds of drink. |
vatthenāti nivāsanapārupanakena vatthena. |
‘With clothing’ means with clothing for wearing and draping. |
sayanenāti mañcapīṭhānuppadānena. |
‘With a bed’ means with the giving of a bed and a chair. |
ucchādanenāti duggandhaṃ paṭivinodetvā sugandhakaraṇucchādanena. |
‘With anointing’ means with anointing that removes bad smell and creates a good smell. |
nhāpanenāti sīte uṇhodakena, uṇhe sītodakena gattāni parisiñcitvā nhāpanena. |
‘With bathing’ means with bathing by pouring hot water in the cold season and cold water in the hot season over the limbs. |
pādānaṃ dhovanenāti uṇhodakasītodakehi pādadhovanena ceva telamakkhanena ca. |
‘With washing of the feet’ means with washing the feet with hot and cold water and with anointing with oil. |
peccāti paralokaṃ gantvā. |
‘Hereafter’ means having gone to the next world. |
sagge pamodatīti idha tāva mātāpitūsu pāricariyaṃ disvā pāricariyakāraṇā taṃ paṇḍitamanussā idheva pasaṃsanti, paralokaṃ pana gantvā sagge ṭhito so mātāpitūpaṭṭhāko dibbasampattīhi āmodati pamodatīti. |
‘He rejoices in heaven’ means here, seeing the service to his parents, on account of that service, wise people praise him in this very life; but having gone to the next world and being in heaven, that attendant of his parents rejoices and is glad with the divine prosperities. |
♦ 2. ānandasuttavaṇṇanā AN 3.32 |
♦ 2. Commentary on the Ānanda Sutta |
♦ 32. dutiye tathārūpoti tathājātiko. |
♦ 32. In the second, ‘of such a kind’ means of such a nature. |
samādhipaṭilābhoti cittekaggatālābho. |
‘The attainment of concentration’ means the attainment of one-pointedness of mind. |
imasmiṃ ca saviññāṇaketi ettha attano ca parassa cāti ubhayesampi kāyo saviññāṇakaṭṭhena ekato katvā imasminti vutto. |
‘And in this conscious body’ — here, the body of both oneself and another, being conscious, is taken together and spoken of as ‘in this’. |
ahaṅkāramamaṅkāramānānusayāti ahaṅkāradiṭṭhi ca mamaṅkārataṇhā ca mānānusayo cāti attano ca parassa ca kilesā. |
‘The conceit ‘I am,’ the conceit ‘this is mine,’ and the latent tendency of pride’ means the view of ‘I am,’ the craving of ‘this is mine,’ and the latent tendency of pride, the defilements of both oneself and another. |
nāssūti na bhaveyyuṃ. |
‘They would not be’ means they would not exist. |
bahiddhā ca sabbanimittesūti rūpanimittaṃ, saddanimittaṃ, gandhanimittaṃ, rasanimittaṃ, phoṭṭhabbanimittaṃ, sassatādinimittaṃ, puggalanimittaṃ dhammanimittanti evarūpesu ca bahiddhā sabbanimittesu. |
‘And externally in all signs’ means in all external signs such as the sign of form, the sign of sound, the sign of smell, the sign of taste, the sign of touch, the sign of permanence, etc., the sign of a person, and the sign of a state. |
cetovimuttiṃ paññāvimuttinti phalasamādhiñceva phalañāṇañca. |
‘Liberation of mind and liberation by wisdom’ means both the concentration of the fruit and the knowledge of the fruit. |
siyāti bhaveyya. |
‘There would be’ means there would exist. |
♦ idhānanda, bhikkhunoti, ānanda, imasmiṃ sāsane bhikkhuno. |
♦ ‘Here, Ānanda, for a bhikkhu’ means, Ānanda, for a bhikkhu in this teaching. |
etaṃ santaṃ etaṃ paṇītanti nibbānaṃ dassento āha. |
‘This is peaceful, this is sublime’ — he said this showing Nibbāna. |
nibbānaṃ hi kilesānaṃ santatāya santaṃ nāma, nibbānaṃ santanti samāpattiṃ appetvāva divasampi nisinnassa cittuppādo santanteva pavattatītipi santaṃ. |
For Nibbāna, because of the peacefulness of the defilements, is called peaceful; and the thought of one who sits for a whole day having entered the attainment “Nibbāna is peaceful” proceeds only in a peaceful way, thus it is peaceful. |
paṇītanti samāpattiṃ appetvā nisinnassāpi cittuppādo paṇītanteva pavattatīti nibbānaṃ paṇītaṃ nāma. |
‘Sublime’ means even for one who sits having entered the attainment, the thought proceeds only in a sublime way, thus Nibbāna is called sublime. |
sabbasaṅkhārasamathotiādīnipi tasseva vevacanāni. |
‘The calming of all formations,’ etc., are synonyms for that. |
“sabbasaṅkhārasamatho”ti samāpattiṃ appetvā nisinnassa hi divasabhāgampi cittuppādo sabbasaṅkhārasamathoteva pavattati ... pe ... tathā tīsu bhavesu vānasaṅkhātāya taṇhāya abhāvena nibbānanti laddhanāme tasmiṃ samāpattiṃ appetvā nisinnassa cittuppādo nibbānaṃ nibbānanteva pavattatīti sabbasaṅkhārasamathotiādīni nāmāni labhati. |
“The calming of all formations” — for one who sits having entered the attainment, even for a part of the day, the thought proceeds only as the calming of all formations... so on... thus, in the three existences, that which has received the name Nibbāna because of the absence of the craving known as ‘vāna’, for one who sits having entered the attainment in that, the thought proceeds only as “Nibbāna, Nibbāna,” and thus it receives the names, “the calming of all formations,” etc. |
imasmiṃ pana aṭṭhavidhe ābhogasamannāhāre imasmiṃ ṭhāne ekopi labbhati, dvepi sabbepi labbhanteva. |
In this eightfold attention and consideration, however, in this place, one is found, two are found, and all are found. |
♦ saṅkhāyāti ñāṇena jānitvā. |
♦ ‘Having known’ means having known with knowledge. |
paroparānīti parāni ca oparāni ca. |
‘Higher and lower’ means higher and lower. |
parāttabhāvasakāttabhāvāni hi parāni ca oparāni cāti vuttaṃ hoti. |
For the self of another and the self of oneself are called higher and lower. |
yassāti yassa arahato. |
‘For whom’ means for which arahant. |
iñjitanti rāgiñjitaṃ dosamohamānadiṭṭhikilesaduccaritiñjitanti imāni satta iñjitāni calitāni phanditāni. |
‘Agitation’ means the seven agitations, waverings, and quiverings of lust-agitation, hate-, delusion-, pride-, view-, defilement-, and misconduct-agitation. |
natthi kuhiñcīti katthaci ekārammaṇepi natthi. |
‘There is not anywhere’ means there is not in any single object. |
santoti paccanīkakilesānaṃ santatāya santo. |
‘Peaceful’ means peaceful because of the peacefulness of the opposing defilements. |
vidhūmoti kāyaduccaritādidhūmavirahito. |
‘Smokeless’ means free from the smoke of bodily misconduct, etc. |
anīghoti rāgādīighavirahito. |
‘Without trouble’ means free from the trouble of lust, etc. |
nirāsoti nittaṇho. |
‘Without hope’ means without craving. |
atārīti tiṇṇo uttiṇṇo samatikkanto. |
‘Has crossed over’ means has crossed over, has gone beyond, has transcended. |
soti so arahaṃ khīṇāsavo. |
‘He’ means that arahant, the one whose taints are destroyed. |
jātijaranti ettha jātijarāgahaṇeneva byādhimaraṇampi gahitamevāti veditabbaṃ. |
‘Birth and old age’ — here, by the taking of birth and old age, sickness and death are also taken, it should be known. |
iti suttantepi gāthāyapi arahattaphalasamāpattiyeva kathitāti. |
Thus, in both the sutta and the verse, the attainment of the fruit of arahantship is described. |
♦ 3. sāriputtasuttavaṇṇanā AN 3.33 |
♦ 3. Commentary on the Sāriputta Sutta |
♦ 33. tatiye saṃkhittenāti mātikāṭhapanena. |
♦ 33. In the third, ‘in brief’ means by laying down a matrix. |
vitthārenāti ṭhapitamātikāvibhajanena. |
‘In detail’ means by analyzing the laid-down matrix. |
saṃkhittavitthārenāti kāle saṃkhittena kāle vitthārena. |
‘In brief and in detail’ means at times in brief, at times in detail. |
aññātāro ca dullabhāti paṭivijjhanakapuggalā pana dullabhā. |
‘And knowers are hard to find’ means persons who can penetrate it are hard to find. |
idaṃ bhagavā “sāriputtattherassa ñāṇaṃ ghaṭṭemī”ti adhippāyena kathesi. |
The Blessed One said this with the intention, “I will stir the knowledge of the elder Sāriputta.” |
taṃ sutvā thero kiñcāpi “ahaṃ, bhante, ājānissāmī”ti na vadati, adhippāyena pana “vissatthā tumhe, bhante, desetha, ahaṃ tumhehi desitaṃ dhammaṃ nayasatena nayasahassena paṭivijjhissāmi, mamesa bhāro hotū”ti satthāraṃ desanāya ussāhento etassa bhagavā kālotiādimāha. |
Hearing that, although the elder did not say, “I, venerable sir, will understand,” yet with his intention he encouraged the Teacher to teach, saying, “Teach with confidence, venerable sir. I will penetrate the Dhamma taught by you with a hundred methods, with a thousand methods. Let this be my responsibility,” and he said, ‘This, Blessed One, is the time,’ etc. |
♦ athassa satthā tasmātihāti desanaṃ ārabhi. |
♦ Then the Teacher began the discourse, ‘Therefore,’ etc. |
tattha imasmiñca saviññāṇaketiādi vuttanayameva. |
Therein, ‘and in this conscious body,’ etc., is as explained. |
acchecchi taṇhanti maggañāṇasatthena taṇhaṃ chindi. |
‘He cut off craving’ means he cut off craving with the sword of the path-knowledge. |
vivattayi saṃyojananti dasavidhampi saṃyojanaṃ samūlakaṃ ubbattetvā chaḍḍesi. |
‘He turned back the fetters’ means he uprooted and cast away all ten kinds of fetters. |
sammā mānābhisamayā antamakāsi dukkhassāti sammā upāyena sammā paṭipattiyā navavidhassa mānassa pahānābhisamayena vaṭṭadukkhassa antamakāsi. |
‘By the right full understanding of pride, he made an end of suffering’ means by the right method, by the right practice, by the full understanding and abandonment of the ninefold pride, he made an end of the suffering of the round of existence. |
idañca pana metaṃ, sāriputta, sandhāya bhāsitanti, sāriputta, mayā pārāyane udayapañhe idaṃ phalasamāpattimeva sandhāya etaṃ bhāsitaṃ. |
‘And this, Sāriputta, was said by me with reference to this’ means, Sāriputta, in the Pārāyana, in the question of Udaya, this was said by me with reference to this very attainment of the fruit. |
♦ idāni yaṃ taṃ bhagavatā bhāsitaṃ, taṃ dassento pahānaṃ kāmasaññānantiādi āraddhaṃ. |
♦ Now, showing what was said by the Blessed One, the passage beginning ‘the abandoning of the perception of sensual pleasures’ is begun. |
udayapañhe ca etaṃ padaṃ “pahānaṃ kāmacchandānan”ti āgataṃ, idha pana aṅguttarabhāṇakehi “kāmasaññānan”ti āropitaṃ. |
In the question of Udaya, this phrase is given as “the abandoning of sensual desire,” but here the reciters of the Aṅguttara have put it as “of the perception of sensual pleasures.” |
tattha byañjanameva nānaṃ, attho pana ekoyeva. |
Therein, only the phrasing is different, but the meaning is the same. |
kāmasaññānanti kāme ārabbha uppannasaññānaṃ, aṭṭhahi vā lobhasahagatacittehi sahajātasaññānaṃ. |
‘Of the perception of sensual pleasures’ means of the perceptions that arise in connection with sensual pleasures, or of the perceptions co-arisen with the eight kinds of mind accompanied by greed. |
domanassāna cūbhayanti etāsañca kāmasaññānaṃ cetasikadomanassānañcāti ubhinnampi pahānaṃ paṭippassaddhipahānasaṅkhātaṃ arahattaphalaṃ aññāvimokkhaṃ pabrūmīti attho. |
‘And of both griefs’ means the meaning is the abandoning of both those perceptions of sensual pleasures and the mental grief. This abandoning, which is the ceasing and calming, the fruit of arahantship, I call the liberation of knowledge. |
niddese pana “kāmacchandassa ca domanassassa ca ubhinnaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānan”ti vuttaṃ, taṃ atthuddhāravasena vuttaṃ. |
In the Niddesa, however, it is said, “the abandoning of both sensual desire and grief, the calming, the relinquishment, the ceasing, the deathless, Nibbāna.” That is said by way of explaining the meaning. |
pahānanti hi khīṇākārasaṅkhāto vūpasamopi vuccati, kilese paṭinissajjanto maggopi, kilesapaṭippassaddhisaṅkhātaṃ phalampi, yaṃ āgamma kilesā pahīyanti, taṃ amataṃ nibbānampi. |
For ‘abandoning’ is also called the calming which is the state of being destroyed, and the path which abandons the defilements, and the fruit which is the ceasing of the defilements, and the deathless, Nibbāna, by which the defilements are abandoned. |
tasmā tattha tāni padāni āgatāni. |
Therefore those phrases are given there. |
“aññāvimokkhaṃ pabrūmī”ti vacanato pana arahattaphalameva adhippetaṃ. |
But from the words, “I call it the liberation of knowledge,” the fruit of arahantship alone is intended. |
thinassa ca panūdanantipi thinassa ca panūdanante uppannattā arahattaphalameva adhippetaṃ . |
‘And at the dispelling of sloth’ also, because it arises at the dispelling of sloth, the fruit of arahantship alone is intended. |
kukkuccānaṃ nivāraṇanti kukkuccanivāraṇassa maggassa anantaraṃ uppannattā phalameva adhippetaṃ. |
‘The warding off of worries’ — because it arises immediately after the path which wards off worries, the fruit alone is intended. |
♦ upekkhāsatisaṃsuddhanti catutthajjhānike phale uppannāya upekkhāya ca satiyā ca saṃsuddhaṃ. |
♦ ‘Purified by equanimity and mindfulness’ means purified by the equanimity and mindfulness that arise in the fruit of the fourth jhāna. |
dhammatakkapurejavanti dhammatakko vuccati sammāsaṅkappo, so ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti dhammatakkapurejavo. |
‘With the thought of the Dhamma as its forerunner’ means the thought of the Dhamma is called right thought; that is at the beginning, is in front, is the forerunner of the liberation of knowledge, thus it has the thought of the Dhamma as its forerunner. |
taṃ dhammatakkapurejavaṃ. |
That which has the thought of the Dhamma as its forerunner. |
aññāvimokkhanti aññindriyapariyosāne uppannaṃ vimokkhaṃ, aññāya vā vimokkhaṃ aññāvimokkhaṃ, paññāvimuttanti attho. |
‘The liberation of knowledge’ means the liberation that arises at the end of the faculty of final knowledge, or the liberation by knowledge is the liberation of knowledge; liberation by wisdom is the meaning. |
avijjāya pabhedananti avijjāya pabhedanante uppannattā, avijjāya pabhedanasaṅkhātaṃ vā nibbānaṃ ārabbha uppannattā evaṃladdhanāmaṃ arahattaphalameva. |
‘At the breaking of ignorance’ means because it arises at the end of the breaking of ignorance, or because it arises in connection with Nibbāna, which is called the breaking of ignorance, the fruit of arahantship, which has received this name. |
iti sabbehipi imehi pahānantiādīhi padehi arahattaphalameva pakāsitanti veditabbaṃ. |
Thus it should be known that by all these phrases beginning with ‘the abandoning,’ the fruit of arahantship alone is explained. |
♦ 4. nidānasuttavaṇṇanā AN 3.34 |
♦ 4. Commentary on the Nidāna Sutta |
♦ 34. catutthe nidānānīti kāraṇāni. |
♦ 34. In the fourth, ‘origins’ means causes. |
kammānanti vaṭṭagāmikammānaṃ. |
‘Of actions’ means of actions that lead to the round of existence. |
lobho nidānaṃ kammānaṃ samudayāyāti lubbhanapalubbhanasabhāvo lobho vaṭṭagāmikammānaṃ samudayāya piṇḍakaraṇatthāya nidānaṃ kāraṇaṃ paccayoti attho. |
‘Greed is an origin for the arising of actions’ means greed, which has the nature of lusting and coveting, is an origin, a cause, a condition for the arising, for the accumulation of actions that lead to the round of existence is the meaning. |
dosoti dussanapadussanasabhāvo doso. |
‘Hate’ means hate which has the nature of being hostile and malicious. |
mohoti muyhanapamuyhanasabhāvo moho. |
‘Delusion’ means delusion which has the nature of being deluded and confused. |
♦ lobhapakatanti lobhena pakataṃ, lobhābhibhūtena luddhena hutvā katakammanti attho. |
♦ ‘Produced by greed’ means produced by greed; the meaning is an action done by one who is overcome by greed, who is greedy. |
lobhato jātanti lobhajaṃ. |
‘Born from greed’ means born of greed. |
lobho nidānamassāti lobhanidānaṃ. |
‘Having greed as its origin’ means having greed as its origin. |
lobho samudayo assāti lobhasamudayaṃ. |
‘Having greed as its source’ means having greed as its source. |
samudayoti paccayo, lobhapaccayanti attho. |
‘Source’ means condition; having greed as its condition is the meaning. |
yatthassa attabhāvo nibbattatīti yasmiṃ ṭhāne assa lobhajakammavato puggalassa attabhāvo nibbattati, khandhā pātubhavanti. |
‘Where his self is reborn’ means in which place the self of this person who acts from greed is reborn, where the aggregates appear. |
tattha taṃ kammaṃ vipaccatīti tesu khandhesu taṃ kammaṃ vipaccati. |
‘There that action ripens’ means in those aggregates that action ripens. |
diṭṭhe vā dhammetiādi yasmā taṃ kammaṃ diṭṭhadhammavedanīyaṃ vā hoti upapajjavedanīyaṃ vā aparapariyāyavedanīyaṃ vā, tasmā taṃ pabhedaṃ dassetuṃ vuttaṃ. |
‘Either in this very life,’ etc., because that action can ripen in this very life, or in the next rebirth, or in some subsequent period, therefore, to show that distinction, it is said. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
♦ akhaṇḍānīti abhinnāni. |
♦ ‘Unbroken’ means not broken. |
apūtīnīti pūtibhāvena abījattaṃ appattāni. |
‘Not rotten’ means not having become seedless through being rotten. |
avātātapahatānīti na vātena na ca ātapena hatāni. |
‘Not damaged by wind and sun’ means not damaged by wind or by sun. |
sārādānīti gahitasārāni sāravantāni na nissārāni. |
‘Having taken nourishment’ means having taken nourishment, being full of nourishment, not without nourishment. |
sukhasayitānīti sannicayabhāvena sukhaṃ sayitāni. |
‘Well-laid’ means well-laid down because of being stored. |
sukhetteti maṇḍakhette. |
‘In a good field’ means in a fertile field. |
suparikammakatāya bhūmiyāti naṅgalakasanena ceva aṭṭhadantakena ca suṭṭhu parikammakatāya khettabhūmiyā. |
‘In a well-prepared ground’ means in a field-ground well-prepared by ploughing and with an eight-toothed harrow. |
nikkhittānīti ṭhapitāni ropitāni. |
‘Sown’ means placed, planted. |
anuppaveccheyyāti anuppaveseyya. |
‘Would lead to’ means would lead to. |
vuddhintiādīsu uddhaggamanena vuddhiṃ, heṭṭhā mūlappatiṭṭhānena virūḷhiṃ, samantā vitthārikabhāvena vepullaṃ. |
In ‘growth,’ etc., growth by upward movement, establishment of the roots below by sprouting, and fullness by spreading all around. |
♦ yaṃ panettha diṭṭhe vā dhammetiādi vuttaṃ, tattha asammohatthaṃ imasmiṃ ṭhāne kammavibhatti nāma kathetabbā. |
♦ Here, what is said, ‘either in this very life,’ etc., for the sake of not being confused, the classification of kamma should be explained in this place. |
suttantikapariyāyena hi ekādasa kammāni vibhattāni. |
For according to the Suttanta method, eleven kammas have been classified. |
seyyathidaṃ — diṭṭhadhammavedanīyaṃ upapajjavedanīyaṃ aparapariyāyavedanīyaṃ, yaggarukaṃ yabbahulaṃ yadāsannaṃ kaṭattā vā pana kammaṃ, janakaṃ upatthambhakaṃ upapīḷakaṃ upaghātakanti. |
That is: ripening in this very life, ripening in the next rebirth, ripening in some subsequent period; and that which is weighty, that which is habitual, that which is near at hand, or kamma because of having been done; and that which is generative, that which is supportive, that which is oppressive, and that which is destructive. |
tattha ekajavanavīthiyaṃ sattasu cittesu kusalā vā akusalā vā paṭhamajavanacetanā diṭṭhadhammavedanīyakammaṃ nāma. |
Therein, in one javana-process, among the seven thoughts, the volition of the first javana, whether wholesome or unwholesome, is called kamma that ripens in this very life. |
taṃ imasmiṃyeva attabhāve vipākaṃ deti kākavaḷiyapuṇṇaseṭṭhīnaṃ viya kusalaṃ, nandayakkhanandamāṇavakanandagoghātakakokāliyasuppabuddhadevadattaciñcamāṇavikānaṃ viya ca akusalaṃ. |
It gives its result in this very life, like the wholesome kamma of the millionaires Kākavaḷiya and Puṇṇa, and the unwholesome kamma of the yakkha Nanda, the youth Nandamāṇava, the cow-killer Nanda, Kokāliya, Suppabuddha, Devadatta, and Ciñcamāṇavikā. |
tathā asakkontaṃ pana ahosikammaṃ nāma hoti, avipākaṃ sampajjati. |
But if it is unable to do so, it becomes kamma that has lapsed; it becomes fruitless. |
taṃ migaluddakopamāya sādhetabbaṃ. |
That should be illustrated by the simile of the deer-hunter. |
yathā hi migaluddakena migaṃ disvā dhanuṃ ākaḍḍhitvā khitto saro sace na virajjhati, taṃ migaṃ tattheva pāteti, atha naṃ migaluddako niccammaṃ katvā khaṇḍākhaṇḍikaṃ chetvā maṃsaṃ ādāya puttadāraṃ tosento gacchati. |
Just as the arrow shot by a deer-hunter, having seen a deer and drawn his bow, if it does not miss, it fells that deer on the spot, and then the deer-hunter, having skinned it and cut it into pieces, takes the meat and goes, delighting his children and wife. |
sace pana virajjhati, migo palāyitvā puna taṃ disaṃ na oloketi. |
But if it misses, the deer runs away and does not look back in that direction again. |
evaṃ sampadamidaṃ daṭṭhabbaṃ. |
This should be seen as similar. |
sarassa avirajjhitvā migavijjhanaṃ viya hi diṭṭhadhammavedanīyassa kammassa vipākavārapaṭilābho, avijjhanaṃ viya avipākabhāvāya sampajjananti. |
For the obtaining of the opportunity for the result of kamma that ripens in this very life is like the arrow not missing and hitting the deer; its becoming fruitless is like its not hitting. |
♦ atthasādhikā pana sattamajavanacetanā upapajjavedanīyakammaṃ nāma. |
♦ But the volition of the seventh javana, which accomplishes the purpose, is called kamma that ripens in the next rebirth. |
taṃ anantare attabhāve vipākaṃ deti. |
It gives its result in the next life. |
taṃ panetaṃ kusalapakkhe aṭṭhasamāpattivasena, akusalapakkhe pañcānantariyakammavasena veditabbaṃ. |
This should be known by way of the eight attainments in the wholesome side, and by way of the five heinous deeds in the unwholesome side. |
tattha aṭṭhasamāpattilābhī ekāya samāpattiyā brahmaloke nibbattati. |
Therein, one who has attained the eight attainments is reborn in the Brahma world by one of the attainments. |
pañcannampi ānantariyānaṃ kattā ekena kammena niraye nibbattati, sesasamāpattiyo ca kammāni ca ahosikammabhāvaṃyeva āpajjanti, avipākāni honti. |
One who has done the five heinous deeds is reborn in hell by one of those deeds; the other attainments and deeds become kamma that has lapsed; they become fruitless. |
ayampi attho purimaupamāyayeva dīpetabbo. |
This matter should also be illustrated by the former simile. |
♦ ubhinnaṃ antare pana pañcajavanacetanā aparapariyāyavedanīyakammaṃ nāma. |
♦ But the five javana-volitions between the two are called kamma that ripens in some subsequent period. |
taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. |
It gives its result in the future whenever it gets an opportunity. |
sati saṃsārappavattiyā ahosikammaṃ nāma na hoti. |
As long as the round of existence continues, it does not become kamma that has lapsed. |
taṃ sabbaṃ sunakhaluddakena dīpetabbaṃ. |
All this should be illustrated by the dog-hunter. |
yathā hi sunakhaluddakena migaṃ disvā sunakho vissajjito migaṃ anubandhitvā yasmiṃ ṭhāne pāpuṇāti, tasmiṃ yeva ḍaṃsati; |
Just as a dog released by a dog-hunter upon seeing a deer chases the deer and bites it in whatever place it reaches; |
evamevaṃ idaṃ kammaṃ yasmiṃ ṭhāne okāsaṃ labhati, tasmiṃyeva vipākaṃ deti, tena mutto satto nāma natthi. |
in the same way, this kamma gives its result in whatever place it gets an opportunity; there is no being who is free from it. |
♦ kusalākusalesu pana garukāgarukesu yaṃ garukaṃ hoti, taṃ yaggarukaṃ nāma. |
♦ But among wholesome and unwholesome, heavy and light, that which is heavy is called that which is weighty. |
tadetaṃ kusalapakkhe mahaggatakammaṃ, akusalapakkhe pañcānantariyakammaṃ veditabbaṃ. |
This should be known as kamma of the higher planes on the wholesome side, and the five heinous deeds on the unwholesome side. |
tasmiṃ sati sesāni kusalāni vā akusalāni vā vipaccituṃ na sakkonti, tadeva duvidhampi paṭisandhiṃ deti. |
When that is present, other wholesome or unwholesome deeds are not able to ripen; that itself, in both cases, gives rebirth. |
yathā hi sāsapappamāṇāpi sakkharā vā ayaguḷikā vā udakarahade pakkhittā udakapiṭṭhe uplavituṃ na sakkoti, heṭṭhāva pavisati; |
Just as a stone or an iron ball, even the size of a mustard seed, when thrown into a pool of water, is not able to float on the surface of the water, but sinks to the bottom; |
evameva kusalepi akusalepi yaṃ garukaṃ, tadeva gaṇhitvā gacchati. |
in the same way, in both the wholesome and the unwholesome, whatever is heavy, that it takes and goes. |
♦ kusalākusalesu pana yaṃ bahulaṃ hoti, taṃ yabbahulaṃ nāma. |
♦ But among wholesome and unwholesome, that which is abundant is called that which is habitual. |
taṃ dīgharattaṃ laddhāsevanavasena veditabbaṃ. |
That should be known by way of long-standing practice. |
yaṃ vā balavakusalakammesu somanassakaraṃ, akusalakammesu santāpakaraṃ, etaṃ yabbahulaṃ nāma. |
Or, among strong wholesome kammas, that which is pleasing, and among unwholesome kammas, that which is tormenting, this is called that which is habitual. |
tadetaṃ yathā nāma dvīsu mallesu yuddhabhūmiṃ otiṇṇesu yo balavā, so itaraṃ pātetvā gacchati; |
This is just as, among two wrestlers who have entered the ring, he who is stronger fells the other and goes; |
evameva itaraṃ dubbalakammaṃ avattharitvā yaṃ āsevanavasena vā bahulaṃ, āsannavasena vā balavaṃ, taṃ vipākaṃ deti, duṭṭhagāmaṇiabhayarañño kammaṃ viya. |
in the same way, having overpowered the other, weaker kamma, that which is abundant by practice or strong by proximity gives its result, like the kamma of King Duṭṭhagāmaṇi Abhaya. |
♦ so kira cūḷaṅgaṇiyayuddhe parājito vaḷavaṃ āruyha palāyi. |
♦ It is said that he, defeated in the battle of Cūḷaṅgaṇiya, mounted a mare and fled. |
tassa cūḷupaṭṭhāko tissāmacco nāma ekakova pacchato ahosi. |
His junior attendant, the minister Tissa, was the only one behind him. |
so ekaṃ aṭaviṃ pavisitvā nisinno jighacchāya bādhayamānāya — “bhātika tissa, ativiya no jighacchā bādhati, kiṃ karissāmā”ti āha . |
He entered a certain forest and, sitting down, being afflicted by hunger, said, “Brother Tissa, hunger afflicts us very much, what shall we do?” |
atthi, deva, mayā sāṭakantare ṭhapetvā ekaṃ suvaṇṇasarakabhattaṃ ābhatanti. |
“There is, Your Majesty, one golden plate of rice brought by me, having been placed in the fold of my robe.” |
tena hi āharāti. |
“Then bring it.” |
so nīharitvā rañño purato ṭhapesi. |
He brought it out and placed it before the king. |
rājā disvā, “tāta, cattāro koṭṭhāse karohī”ti āha. |
The king, seeing it, said, “Dear boy, make four portions.” |
mayaṃ tayo janā, kasmā devo cattāro koṭṭhāse kārayatīti? |
“We are three people, why does Your Majesty have four portions made?” |
bhātika tissa, yato paṭṭhāya ahaṃ attānaṃ sarāmi, na me ayyānaṃ adatvā āhāro paribhuttapubbo atthi, svāhaṃ ajjapi adatvā na paribhuñjissāmīti. |
“Brother Tissa, from the time I remember myself, there has been no food eaten by me without first giving to the noble ones. Today too, I will not eat without giving.” |
so cattāro koṭṭhāse akāsi. |
So he made four portions. |
rājā “kālaṃ ghosehī”ti āha. |
The king said, “Announce the time.” |
chaḍḍitāraññe kuto, ayye, labhissāma devāti . |
“In an abandoned forest, where can we find them, noble sir?” |
“nāyaṃ tava bhāro. |
“This is not your responsibility. |
sace mama saddhā atthi, ayye, labhissāma, vissattho kālaṃ ghosehī”ti āha. |
If I have faith, we will find them, noble sir. Announce the time with confidence.” |
so “kālo, bhante, kālo, bhante”ti tikkhattuṃ ghosesi. |
He announced three times, “It is time, venerable sir, it is time, venerable sir.” |
♦ athassa bodhimātumahātissatthero taṃ saddaṃ dibbāya sotadhātuyā sutvā ‘katthāyaṃ saddo’ti taṃ āvajjento “ajja duṭṭhagāmaṇiabhayamahārājā yuddhaparājito aṭaviṃ pavisitvā nisinno ekaṃ sarakabhattaṃ cattāro koṭṭhāse kāretvā ‘ekakova na paribhuñjissāmī’ti kālaṃ ghosāpesī”ti ñatvā “ajja mayā rañño saṅgahaṃ kātuṃ vaṭṭatī”ti manogatiyā āgantvā rañño purato aṭṭhāsi. |
♦ Then the venerable Mahātissa of Bodhimātu, hearing that sound with his divine ear-element, and adverting, “Where is this sound?”, and knowing, “Today the great king Duṭṭhagāmaṇi Abhaya, defeated in battle, having entered a forest, and sitting down, having had one plate of rice made into four portions, and thinking, ‘I will not eat alone,’ had the time announced,” and thinking, “Today I must show favor to the king,” he came with the speed of mind and stood before the king. |
rājā disvā pasannacitto “passa, bhātika, tissā”ti vatvā theraṃ vanditvā “pattaṃ, bhante, dethā”ti āha. |
The king, seeing him, with a pleased mind, said, “See, brother Tissa,” and having paid homage to the elder, said, “Venerable sir, please give your bowl.” |
thero pattaṃ nīhari. |
The elder brought out his bowl. |
rājā attano koṭṭhāsena saddhiṃ therassa koṭṭhāsaṃ patte pakkhipitvā, “bhante, āhāraparissayo nāma mā kadāci hotū”ti vanditvā aṭṭhāsi. |
The king, having put his own portion along with the elder’s portion into the bowl, and having paid homage, stood, saying, “Venerable sir, may there never be a lack of food.” |
tissāmaccopi “mama ayyaputte passante bhuñjituṃ na sakkhissāmī”ti attano koṭṭhāsaṃ therasseva patte ākiri. |
The minister Tissa also, thinking, “I will not be able to eat while my noble master is watching,” put his own portion into the elder’s bowl. |
vaḷavāpi cintesi — “mayhampi koṭṭhāsaṃ therasseva dātuṃ vaṭṭatī”ti. |
The mare also thought, “It is proper for me to give my portion to the elder as well.” |
rājā vaḷavaṃ oloketvā “ayampi attano koṭṭhāsaṃ therasseva patte pakkhipanaṃ paccāsīsatī”ti ñatvā tampi tattheva pakkhipitvā theraṃ vanditvā uyyojesi. |
The king, looking at the mare, and knowing, “She also desires to put her portion into the elder’s bowl,” put that also in there, and having paid homage to the elder, sent him off. |
thero taṃ bhattaṃ ādāya gantvā ādito paṭṭhāya bhikkhusaṅghassa ālopasaṅkhepena adāsi. |
The elder, taking that rice and going, gave it to the community of monks from the beginning in small mouthfuls. |
♦ rājāpi cintesi — “ativiyamhā jighacchitā, sādhu vatassa sace atirekabhattasitthāni pahiṇeyyā”ti. |
♦ The king also thought, “We are very hungry. It would be good if he would send the leftover grains of rice.” |
thero rañño cittaṃ ñatvā atirekabhattaṃ etesaṃ yāpanamattaṃ katvā pattaṃ ākāse khipi, patto āgantvā rañño hatthe patiṭṭhāsi. |
The elder, knowing the king’s thought, and having made the leftover rice enough for them to live on, threw the bowl into the air. The bowl came and settled in the king’s hands. |
bhattaṃ tiṇṇampi janānaṃ yāvadatthaṃ ahosi. |
The rice was enough for all three people. |
atha rājā pattaṃ dhovitvā “tucchapattaṃ na pesissāmī”ti uttarisāṭakaṃ mocetvā udakaṃ puñchitvā sāṭakaṃ patte ṭhapetvā “patto gantvā mama ayyassa hatthe patiṭṭhātū”ti ākāse khipi. |
Then the king, having washed the bowl, and thinking, “I will not send an empty bowl,” took off his upper robe, wiped the water, placed the robe in the bowl, and threw it into the air, thinking, “May the bowl go and settle in the hands of my noble one.” |
patto gantvā therassa hatthe patiṭṭhāsi. |
The bowl went and settled in the elder’s hands. |
♦ aparabhāge rañño tathāgatassa sarīradhātūnaṃ aṭṭhamabhāgaṃ patiṭṭhāpetvā vīsaratanasatikaṃ mahācetiyaṃ kārentassa apariniṭṭhiteyeva cetiye kālakiriyāsamayo anuppatto. |
♦ On another occasion, while the king was having a great cetiya built, a hundred and twenty cubits high, enshrining the eighth part of the Tathāgata’s bodily relics, the time of his death arrived before the cetiya was finished. |
athassa mahācetiyassa dakkhiṇapasse nipannassa pañcanikāyavasena bhikkhusaṅghe sajjhāyaṃ karonte chahi devalokehi cha rathā āgantvā purato ākāse aṭṭhaṃsu. |
Then, as he was lying on the south side of the great cetiya, and the community of monks was reciting the five Nikāyas, six chariots came from the six devalokas and stood in the air before him. |
rājā “puññapotthakaṃ āharathā”ti ādito paṭṭhāya puññapotthakaṃ vācāpesi. |
The king said, “Bring the book of merit,” and had the book of merit read from the beginning. |
atha naṃ kiñci kammaṃ na paritosesi. |
Then no deed pleased him. |
so “parato vācethā”ti āha. |
He said, “Read further.” |
potthakavācako “cūḷaṅgaṇiyayuddhe parājitena te deva aṭaviṃ pavisitvā nisinnena ekaṃ sarakabhattaṃ cattāro koṭṭhāse kāretvā bodhimātumahātissattherassa bhikkhā dinnā”ti āha. |
The reader of the book said, “By you, Your Majesty, when defeated in the battle of Cūḷaṅgaṇiya, and having entered a forest and sat down, and having had one plate of rice made into four portions, alms were given to the venerable Mahātissa of Bodhimātu.” |
rājā “ṭhapehī”ti vatvā bhikkhusaṅghaṃ pucchi, “bhante, kataro devaloko ramaṇīyo”ti? |
The king said, “Stop,” and asked the community of monks, “Venerable sirs, which devaloka is pleasant?” |
sabbabodhisattānaṃ vasanaṭṭhānaṃ tusitabhavanaṃ mahārājāti. |
“The dwelling place of all Bodhisattas, the Tusita heaven, great king.” |
rājā kālaṃ katvā tusitabhavanato āgataratheva patiṭṭhāya tusitabhavanaṃ agamāsi. |
The king, having passed away, and being established in the very chariot that had come from the Tusita heaven, went to the Tusita heaven. |
idaṃ balavakammassa vipākadāne vatthu. |
This is a story on the giving of the result by a strong kamma. |
♦ yaṃ pana kusalākusalesu āsannamaraṇe anussarituṃ sakkoti, taṃ yadāsannaṃ nāma. |
♦ But among wholesome and unwholesome, that which one is able to recollect at the time of death is called that which is near at hand. |
tadetaṃ yathā nāma gogaṇaparipuṇṇassa vajassa dvāre vivaṭe parabhāge dammagavabalavagavesu santesupi yo vajadvārassa āsanno hoti antamaso dubbalajaraggavopi, so eva paṭhamataraṃ nikkhamati, evameva aññesu kusalākusalesu santesupi maraṇakālassa āsannattā vipākaṃ deti. |
This is just as, when the gate of a cow-pen full of a herd of cows is opened, although there are young bulls and strong bulls in the back, he who is near the gate of the pen, even if he is a weak old bull, he comes out first; in the same way, although there are other wholesome and unwholesome deeds, because of its proximity to the time of death, it gives its result. |
♦ tatrimāni vatthūni — madhuaṅgaṇagāme kira eko damiḷadovāriko pātova baḷisaṃ ādāya gantvā macche vadhitvā tayo koṭṭhāse katvā ekena taṇḍulaṃ gaṇhāti, ekena dadhiṃ, ekaṃ pacati. |
♦ Here are the stories on this: in the village of Madhuaṅgaṇa, it is said, a certain Tamil doorkeeper, having gone in the early morning with a fish-hook and killed fish, and having made three portions, gets rice with one, curd with another, and cooks one. |
iminā nīhārena paññāsa vassāni pāṇātipātakammaṃ katvā aparabhāge mahallako anuṭṭhānaseyyaṃ upagacchati. |
In this way, having done the deed of killing for fifty years, in his later years, being old, he takes to his bed, unable to get up. |
tasmiṃ khaṇe girivihāravāsī cūḷapiṇḍapātikatissatthero “mā ayaṃ satto mayi passante nassatū”ti gantvā tassa gehadvāre aṭṭhāsi. |
At that time, the venerable Cūḷapiṇḍapātika Tissa, a resident of Girivihāra, thinking, “May this being not be lost while I am watching,” went and stood at the door of his house. |
athassa bhariyā, “sāmi, thero āgato”ti ārocesi. |
Then his wife announced, “Master, the elder has come.” |
ahaṃ paññāsa vassāni therassa santikaṃ na gatapubbo, katarena me guṇena thero āgamissati, gacchāti naṃ vadathāti. |
“I have not gone to the elder for fifty years; by what virtue of mine would the elder come? Tell him to go.” |
sā “aticchatha, bhante”ti āha. |
She said, “Please pass by, venerable sir.” |
thero “upāsakassa kā sarīrappavattī”ti pucchi. |
The elder asked, “What is the state of the lay-supporter’s body?” |
dubbalo, bhanteti. |
“He is weak, venerable sir.” |
thero gharaṃ pavisitvā satiṃ uppādetvā “sīlaṃ gaṇhissasī”ti āha. |
The elder entered the house and, having aroused his mindfulness, said, “Will you take the precepts?” |
āma, bhante, dethāti. |
“Yes, venerable sir, give them.” |
thero tīṇi saraṇāni datvā pañca sīlāni dātuṃ ārabhi. |
The elder, having given the three refuges, began to give the five precepts. |
tassa pañca sīlānīti vacanakāleyeva jivhā papati. |
As he was saying the words, “the five precepts,” his tongue fell out. |
thero “vaṭṭissati ettakan”ti nikkhamitvā gato. |
The elder, thinking, “This will be enough,” went out. |
sopi kālaṃ katvā cātumahārājikabhavane nibbatti. |
He too, having passed away, was reborn in the Cātumahārājika heaven. |
nibbattakkhaṇeyeva ca “kiṃ nu kho kammaṃ katvā mayā idaṃ laddhan”ti āvajjento theraṃ nissāya laddhabhāvaṃ ñatvā devalokato āgantvā theraṃ vanditvā ekamantaṃ aṭṭhāsi. |
And at the moment of his rebirth, adverting, “By what deed have I obtained this?”, and knowing that he had obtained it depending on the elder, he came from the devaloka, paid homage to the elder, and stood to one side. |
“ko eso”ti ca vutte “ahaṃ, bhante, damiḷadovāriko”ti āha. |
And when asked, “Who is this?”, he said, “I am, venerable sir, the Tamil doorkeeper.” |
kuhiṃ nibbattosīti? |
“Where were you reborn?” |
cātumahārājikesu, bhante, sace me ayyo pañca sīlāni adassa, upari devaloke nibbatto assaṃ. |
“In the Cātumahārājika heaven, venerable sir. If my noble one had given me the five precepts, I would have been reborn in a higher devaloka.” |
ahaṃ kiṃ karissāmi, tvaṃ gaṇhituṃ nāsakkhi, puttakāti. |
“What could I do? You were not able to take them, my son.” |
so theraṃ vanditvā devalokameva gato. |
He, having paid homage to the elder, went to the devaloka itself. |
idaṃ tāva kusalakamme vatthu. |
This, for now, is a story on wholesome kamma. |
♦ antaragaṅgāya pana mahāvācakālaupāsako nāma ahosi. |
♦ But on the other side of the Ganges, there was a lay-supporter named Mahāvācakāla. |
so tiṃsa vassāni sotāpattimaggatthāya dvattiṃsākāraṃ sajjhāyitvā “ahaṃ evaṃ dvattiṃsākāraṃ sajjhāyanto obhāsamattampi nibbattetuṃ nāsakkhiṃ, buddhasāsanaṃ aniyyānikaṃ bhavissatī”ti diṭṭhivipallāsaṃ patvā kālakiriyaṃ katvā mahāgaṅgāya navausabhiko susumārapeto hutvā nibbatti. |
He, for thirty years, for the sake of the path of stream-entry, recited the thirty-two parts, and thinking, “I, reciting the thirty-two parts thus, was not able to produce even a glimmer of light. The teaching of the Buddha must be one that does not lead out,” and having fallen into a perversion of view, he passed away and was reborn as a nine-cubit-long crocodile-peta in the great Ganges. |
ekaṃ samayaṃ kacchakatitthena saṭṭhi pāsāṇatthambhasakaṭāni agamaṃsu. |
At one time, sixty stone-pillar carts went by the Kacchaka ford. |
so sabbepi te goṇe ca pāsāṇe ca khādi. |
He ate all those bulls and the stones. |
idaṃ akusalakamme vatthu. |
This is a story on unwholesome kamma. |
♦ etehi pana tīhi muttaṃ aññāṇavasena kataṃ kaṭattā vā pana kammaṃ nāma. |
♦ But what is done out of ignorance, different from these three, is called kamma because of having been done. |
taṃ yathā nāma ummattakena khittadaṇḍaṃ yattha vā tattha vā gacchati, evameva tesaṃ abhāve yattha katthaci vipākaṃ deti. |
That, just as a stick thrown by a madman goes wherever it may, in the same way, in their absence, it gives its result wherever it may. |
♦ janakaṃ nāma ekaṃ paṭisandhiṃ janetvā pavattiṃ na janeti, pavatte aññaṃ kammaṃ vipākaṃ nibbatteti. |
♦ Generative kamma, having produced one rebirth, does not produce the process; in the process, other kamma produces the result. |
yathā hi mātā janetiyeva, dhātiyeva pana jaggati; |
Just as a mother only gives birth, but a nurse looks after; |
evamevaṃ mātā viya paṭisandhinibbattakaṃ janakakammaṃ, dhāti viya pavatte sampattakammaṃ. |
in the same way, the generative kamma that produces rebirth is like a mother; the kamma that is attained in the process is like a nurse. |
upatthambhakaṃ nāma kusalepi labbhati akusalepi. |
Supportive kamma is found in both the wholesome and the unwholesome. |
ekacco hi kusalaṃ katvā sugatibhave nibbattati. |
For one, having done a wholesome deed, is reborn in a happy destination. |
so tattha ṭhito punappunaṃ kusalaṃ katvā taṃ kammaṃ upatthambhetvā anekāni vassasatasahassāni sugatibhavasmiṃyeva vicarati. |
He, dwelling there, and doing wholesome deeds again and again, and supporting that kamma, wanders in the happy destination for many hundred thousands of years. |
ekacco akusalaṃ katvā duggatibhave nibbattati. |
One, having done an unwholesome deed, is reborn in a bad destination. |
so tattha ṭhito punappunaṃ akusalaṃ katvā taṃ kammaṃ upatthambhetvā bahūni vassasatasahassāni duggatibhavasmiṃyeva vicarati. |
He, dwelling there, and doing unwholesome deeds again and again, and supporting that kamma, wanders in the bad destination for many hundred thousands of years. |
♦ aparo nayo — janakaṃ nāma kusalampi hoti akusalampi. |
♦ Another way: generative kamma is both wholesome and unwholesome. |
taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janeti. |
It generates the form and formless resultant aggregates both at rebirth and in the process. |
upatthambhakaṃ pana vipākaṃ janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjanakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. |
Supportive kamma, however, is not able to generate a result; in the result generated by the rebirth given by other kamma, it supports the arising happiness and suffering, and makes it last for a long time. |
upapīḷakaṃ nāma aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjanakasukhadukkhaṃ pīḷeti bādheti, addhānaṃ pavattituṃ na deti. |
Oppressive kamma oppresses and hinders the happiness and suffering that arises in the result generated by the rebirth given by other kamma, and does not let it last for a long time. |
tatrāyaṃ nayo — kusalakamme vipaccamāne akusalakammaṃ upapīḷakaṃ hutvā tassa vipaccituṃ na deti. |
Therein, this is the way: when wholesome kamma is ripening, unwholesome kamma, being oppressive, does not let it ripen. |
akusalakamme vipaccamāne kusalakammaṃ upapīḷakaṃ hutvā tassa vipaccituṃ na deti. |
When unwholesome kamma is ripening, wholesome kamma, being oppressive, does not let it ripen. |
yathā vaḍḍhamānakaṃ rukkhaṃ vā gacchaṃ vā lataṃ vā kocideva daṇḍena vā satthena vā bhindeyya vā chindeyya vā, atha so rukkho vā gaccho vā latā vā vaḍḍhituṃ na sakkuṇeyya; |
Just as a growing tree, bush, or creeper, if someone were to break or cut it with a stick or a weapon, then that tree, bush, or creeper would not be able to grow; |
evamevaṃ kusalaṃ vipaccamānaṃ akusalena upapīḷitaṃ, akusalaṃ vā pana vipaccamānaṃ kusalena upapīḷitaṃ vipaccituṃ na sakkoti. |
in the same way, wholesome kamma, when ripening, being oppressed by unwholesome, or unwholesome kamma, when ripening, being oppressed by wholesome, is not able to ripen. |
tattha sunakkhattassa akusalakammaṃ kusalaṃ upapīḷesi, coraghātakassa kusalakammaṃ akusalaṃ upapīḷesi. |
Therein, the unwholesome kamma of Sunakkhatta oppressed the wholesome; the wholesome kamma of the thief-killer oppressed the unwholesome. |
♦ rājagahe kira vātakāḷako paññāsa vassāni coraghātakammaṃ akāsi. |
♦ In Rājagaha, it is said, Vātakāḷaka performed the act of killing thieves for fifty years. |
atha naṃ rañño ārocesuṃ — “deva, vātakāḷako mahallako core ghātetuṃ na sakkotī”ti. |
Then they informed the king, “Your Majesty, Vātakāḷaka is old and is not able to kill thieves.” |
“apanetha naṃ tasmā ṭhānantarāti. |
“Remove him from that position.” |
amaccā naṃ apanetvā aññaṃ tasmiṃ ṭhāne ṭhapayiṃsu. |
The ministers removed him and appointed another in that position. |
vātakāḷakopi yāva taṃ kammaṃ akāsi, tāva ahatavatthāni vā acchādituṃ surabhipupphāni vā piḷandhituṃ pāyāsaṃ vā bhuñjituṃ ucchādananhāpanaṃ vā paccanubhotuṃ nālattha. |
And Vātakāḷaka, as long as he did that deed, was not able to wear new clothes, or to wear fragrant flowers, or to eat milk-rice, or to experience anointing and bathing. |
so “dīgharattaṃ me kiliṭṭhavesena caritan”ti “pāyāsaṃ me pacāhī”ti bhariyaṃ āṇāpetvā nhānīyasambhārāni gāhāpetvā nhānatitthaṃ gantvā sīsaṃ nhatvā ahatavatthāni acchādetvā gandhe vilimpitvā pupphāni piḷandhitvā gharaṃ āgacchanto sāriputtattheraṃ disvā “saṃkiliṭṭhakammato camhi apagato, ayyo ca me diṭṭho”ti tuṭṭhamānaso theraṃ gharaṃ netvā navasappisakkaracuṇṇābhisaṅkhatena pāyāsena parivisi. |
He, thinking, “For a long time I have lived in a defiled state,” and having commanded his wife, “Cook me milk-rice,” and having had the requisites for bathing brought, and having gone to the bathing-place and washed his head, and having put on new clothes, and having anointed himself with perfumes, and having worn flowers, while coming home, saw the venerable Sāriputta, and with a pleased mind, thinking, “I have left the defiled deed, and I have seen the noble one,” he took the elder home and served him with milk-rice prepared with fresh ghee and sugar powder. |
thero tassa anumodanamakāsi. |
The elder gave him his blessing. |
so anumodanaṃ sutvā anulomikakhantiṃ paṭilabhitvā theraṃ anugantvā nivattamāno antarāmagge taruṇavacchāya gāviyā madditvā jīvitakkhayaṃ pāpito gantvā tāvatiṃsabhavane nibbatti. |
He, having heard the blessing and having obtained conforming patience, and having followed the elder, and as he was returning, on the way, being struck by a young cow with a calf, he was brought to the end of his life and went and was reborn in the Tāvatiṃsa heaven. |
bhikkhū tathāgataṃ pucchiṃsu — “bhante, coraghātako ajjeva kiliṭṭhakammato apanīto, ajjeva kālaṅkato, kahaṃ nu kho nibbatto”ti? |
The bhikkhus asked the Tathāgata, “Venerable sir, the thief-killer was removed from his defiled deed just today, and just today he passed away. Where was he reborn?” |
tāvatiṃsabhavane, bhikkhaveti. |
“In the Tāvatiṃsa heaven, bhikkhus.” |
bhante, coraghātako dīgharattaṃ purise ghātesi, tumhe ca evaṃ vadetha, natthi nu kho pāpakammassa phalanti. |
“Venerable sir, the thief-killer killed men for a long time, and you say thus. Is there no fruit of evil kamma?” |
mā, bhikkhave, evaṃ avacuttha, balavakalyāṇamittūpanissayaṃ labhitvā dhammasenāpatissa piṇḍapātaṃ datvā anumodanaṃ sutvā anulomikakhantiṃ paṭilabhitvā so tattha nibbattoti. |
“Do not, bhikkhus, say thus. Having obtained the support of a strong good friend, and having given alms to the General of the Dhamma, and having heard the blessing and having obtained conforming patience, he was reborn there.” |
♦ “subhāsitaṃ suṇitvāna, nāgariyo coraghātako. |
♦ “Having heard the well-spoken words, the city-dwelling thief-killer, |
♦ anulomakhantiṃ laddhāna, modatī tidivaṃ gato”ti. |
♦ having obtained conforming patience, rejoices, gone to heaven.” |
♦ upaghātakaṃ pana sayaṃ kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. |
♦ Destructive kamma, however, being itself wholesome or unwholesome, destroys other, weaker kamma, and having obstructed its result, it makes an opportunity for its own result. |
evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati. |
When the opportunity has been thus made by kamma, that result is said to have arisen. |
upacchedakantipi etasseva nāmaṃ. |
It is also called supplanting. |
tatrāyaṃ nayo — kusalakammassa vipaccanakāle ekaṃ akusalakammaṃ uṭṭhāya taṃ kammaṃ chinditvā pāteti. |
Therein, this is the way: at the time of the ripening of wholesome kamma, an unwholesome kamma arises and, cutting it off, fells that kamma. |
akusalakammassapi vipaccanakāle ekaṃ kusalakammaṃ uṭṭhāya taṃ kammaṃ chinditvā pāteti. |
And at the time of the ripening of unwholesome kamma, a wholesome kamma arises and, cutting it off, fells that kamma. |
idaṃ upacchedakaṃ nāma. |
This is called destructive. |
tattha ajātasattuno kammaṃ kusalacchedakaṃ ahosi, aṅgulimālattherassa akusalacchedakanti. |
Therein, the kamma of Ajātasattu was wholesome-destructive; that of the elder Aṅgulimāla was unwholesome-destructive. |
evaṃ suttantikapariyāyena ekādasa kammāni vibhattāni. |
Thus, according to the Suttanta method, eleven kammas have been classified. |
♦ abhidhammapariyāyena pana soḷasa kammāni vibhattāni, seyyathidaṃ — “atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti, atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti, atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti, atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti . |
♦ According to the Abhidhamma method, however, sixteen kammas have been classified, that is: “There are some evil actions undertaken that, being obstructed by prosperity of destination, do not ripen; there are some evil actions undertaken that, being obstructed by prosperity of constitution, do not ripen; there are some evil actions undertaken that, being obstructed by prosperity of time, do not ripen; there are some evil actions undertaken that, being obstructed by prosperity of effort, do not ripen. |
atthekaccāni pāpakāni kammasamādānāni gativipattiṃ āgamma vipaccanti, upadhivipattiṃ, kālavipattiṃ, payogavipattiṃ āgamma vipaccanti. |
There are some evil actions undertaken that ripen on account of misfortune of destination, misfortune of constitution, misfortune of time, and misfortune of effort. |
atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti, upadhivipatti, kālavipatti, payogavipattipaṭibāḷhāni na vipaccanti. |
There are some good actions undertaken that, being obstructed by misfortune of destination, do not ripen; that, being obstructed by misfortune of constitution, misfortune of time, and misfortune of effort, do not ripen. |
atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṃ āgamma vipaccanti, upadhisampattiṃ, kālasampattiṃ, payogasampattiṃ āgamma vipaccantī”ti . |
There are some good actions undertaken that ripen on account of prosperity of destination, prosperity of constitution, prosperity of time, and prosperity of effort.” |
♦ tattha pāpakānīti lāmakāni. |
♦ Therein, ‘evil’ means low. |
kammasamādānānīti kammaggahaṇāni. |
‘Actions undertaken’ means the taking up of actions. |
gahitasamādinnānaṃ kammānametaṃ adhivacanaṃ. |
This is a designation for actions taken up and undertaken. |
gatisampattipaṭibāḷhāni na vipaccantītiādīsu aniṭṭhārammaṇānubhavanārahe kamme vijjamāneyeva sugatibhave nibbattassa taṃ kammaṃ gatisampattipaṭibāḷhaṃ na vipaccati nāma. |
In ‘being obstructed by prosperity of destination, they do not ripen,’ etc., for one who is reborn in a happy destination while there is an action worthy of experiencing an unpleasant object, that action, being obstructed by the prosperity of the destination, is said not to ripen. |
gatisampattiyā patibāhitaṃ hutvā na vipaccatīti attho. |
The meaning is that, being obstructed by the prosperity of the destination, it does not ripen. |
yo pana pāpakammena dāsiyā vā kammakāriyā vā kucchiyaṃ nibbattitvā upadhisampanno hoti, attabhāvasamiddhiyaṃ tiṭṭhati. |
But one who, by an evil deed, is reborn in the womb of a slave-woman or a work-woman, and is endowed with a good constitution, and stands in the prosperity of the body. |
athassa sāmikā tassa rūpasampattiṃ disvā “nāyaṃ kiliṭṭhakammassānucchaviko”ti cittaṃ uppādetvā attano jātaputtaṃ viya bhaṇḍāgārikādiṭṭhānesu ṭhapetvā sampattiṃ yojetvā pariharanti. |
Then his masters, seeing his perfection of form, and thinking, “This one is not fit for a defiled deed,” and placing him in the position of a treasurer, etc., like their own born son, arrange for his prosperity and look after him. |
evarūpassa kammaṃ upadhisampattipaṭibāḷhaṃ na vipaccati nāma. |
For such a one, the kamma is said not to ripen, being obstructed by the prosperity of the constitution. |
yo pana paṭhamakappikakālasadise sulabhasampannarasabhojane subhikkhakāle nibbattati, tassa vijjamānampi pāpakammaṃ kālasampattipaṭibāḷhaṃ na vipaccati nāma. |
But one who is reborn at a time of plentiful and rich food, like the time of the first aeon, for him, even if there is an evil deed, it is said not to ripen, being obstructed by the prosperity of the time. |
yo pana sammāpayogaṃ nissāya jīvati, upasaṅkamitabbayuttakāle upasaṅkamati, paṭikkamitabbayuttakāle paṭikkamati, palāyitabbayuttakāle palāyati. |
But one who lives depending on right effort, who approaches at a time when it is proper to approach, who retreats at a time when it is proper to retreat, who flees at a time when it is proper to flee. |
lañjadānayuttakāle lañjaṃ deti, corikayuttakāle corikaṃ karoti, evarūpassa pāpakammaṃ payogasampattipaṭibāḷhaṃ na vipaccati nāma. |
Who gives a bribe at a time when it is proper to give a bribe, who acts as a thief at a time when it is proper to act as a thief; for such a one, the evil kamma is said not to ripen, being obstructed by the prosperity of the effort. |
♦ duggatibhave nibbattassa pana pāpakammaṃ gativipattiṃ āgamma vipaccati nāma. |
♦ But for one who is reborn in a bad destination, the evil kamma is said to ripen on account of the misfortune of the destination. |
yo pana dāsiyā vā kammakāriyā vā kucchismiṃ nibbatto dubbaṇṇo hoti dussaṇṭhāno, “yakkho nu kho manusso nu kho”ti vimatiṃ uppādeti. |
But one who is born in the womb of a slave-woman or a work-woman, and is ugly and of bad form, and raises the doubt, “Is he a yakkha or a human?” |
so sace puriso hoti, atha naṃ “nāyaṃ aññassa kammassa anucchaviko”ti hatthiṃ vā rakkhāpenti assaṃ vā goṇe vā, tiṇakaṭṭhādīni vā āharāpenti, kheḷasarakaṃ vā gaṇhāpenti. |
If he is a man, then, thinking, “This one is not fit for any other work,” they have him guard an elephant, or a horse, or oxen, or they have him bring grass, firewood, etc., or they have him hold a spitoon. |
sace itthī hoti, atha naṃ hatthiassādīnaṃ bhattamāsādīni vā pacāpenti, kacavaraṃ vā chaḍḍāpenti, aññaṃ vā pana jigucchanīyakammaṃ kārenti. |
If she is a woman, then they have her cook the food, etc., for the elephants, horses, etc., or they have her throw away the rubbish, or they make her do some other despicable work. |
evarūpassa pāpakammaṃ upadhivipattiṃ āgamma vipaccati nāma. |
For such a one, the evil kamma is said to ripen on account of the misfortune of the constitution. |
yo pana dubbhikkhakāle vā parihīnasampattikāle vā antarakappe vā nibbattati, tassa pāpakammaṃ kālavipattiṃ āgamma vipaccati nāma. |
But one who is born at a time of famine, or at a time of declining prosperity, or in an intermediate aeon, for him, the evil kamma is said to ripen on account of the misfortune of the time. |
yo pana payogaṃ sampādetuṃ na jānāti, upasaṅkamitabbayuttakāle upasaṅkamituṃ na jānāti ... pe ... corikayuttakāle corikaṃ kātuṃ na jānāti, tassa pāpakammaṃ payogavipattiṃ āgamma vipaccati nāma. |
But one who does not know how to make an effort, who does not know how to approach at a time when it is proper to approach... so on... who does not know how to act as a thief at a time when it is proper to act as a thief, for him, the evil kamma is said to ripen on account of the misfortune of the effort. |
♦ yo pana iṭṭhārammaṇānubhavanārahe kamme vijjamāneyeva gantvā duggatibhave nibbattati, tassa taṃ kammaṃ gativipattipaṭibāḷhaṃ na vipaccati nāma. |
♦ But for one who is reborn in a bad destination while there is an action worthy of experiencing a pleasant object, for him, that kamma is said not to ripen, being obstructed by the misfortune of the destination. |
yo pana puññānubhāvena rājarājamahāmattādīnaṃ gehe nibbattitvā kāṇo vā hoti kuṇī vā khañjo vā pakkhahato vā, tassa oparajjasenāpatibhaṇḍāgārikaṭṭhānādīni na anucchavikānīti na denti. |
But one who, by the power of merit, is born in the house of a king, a royal minister, etc., and is blind, or crippled in hand, or lame, or paralyzed, for him, they do not give the positions of viceroy, general, or treasurer, thinking, “These are not suitable for him.” |
iccassa taṃ puññaṃ upadhivipattipaṭibāḷhaṃ na vipaccati nāma. |
Thus for him, that merit is said not to ripen, being obstructed by the misfortune of the constitution. |
yo pana dubbhikkhakāle vā parihīnasampattikāle vā antarakappe vā manussesu nibbattati, tassa taṃ kalyāṇakammaṃ kālavipattipaṭibāḷhaṃ na vipaccati nāma. |
But one who is born among humans at a time of famine, or at a time of declining prosperity, or in an intermediate aeon, for him, that good kamma is said not to ripen, being obstructed by the misfortune of the time. |
yo heṭṭhā vuttanayeneva payogaṃ sampādetuṃ na jānāti, tassa kalyāṇakammaṃ payogavipattipaṭibāḷhaṃ na vipaccati nāma. |
But one who, in the way explained below, does not know how to make an effort, for him, the good kamma is said not to ripen, being obstructed by the misfortune of the effort. |
♦ kalyāṇakammena pana sugatibhave nibbattassa taṃ kammaṃ gatisampattiṃ āgamma vipaccati nāma . |
♦ But for one who is reborn in a happy destination by a good deed, for him, that kamma is said to ripen on account of the prosperity of the destination. |
rājarājamahāmattādīnaṃ kule nibbattitvā upadhisampattiṃ pattassa attabhāvasamiddhiyaṃ ṭhitassa devanagare samussitaratanatoraṇasadisaṃ attabhāvaṃ disvā “imassa oparajjasenāpatibhaṇḍāgārikaṭṭhānādīni anucchavikānī”ti daharasseva sato tāni ṭhānantarāni denti, evarūpassa kalyāṇakammaṃ upadhisampattiṃ āgamma vipaccati nāma. |
One who is born in the family of a king, a royal minister, etc., and has attained the prosperity of the constitution, and stands in the prosperity of the body, seeing his body like a jeweled archway raised in the city of the devas, and thinking, “The positions of viceroy, general, or treasurer are suitable for this one,” they give him those positions even while he is young. For such a one, the good kamma is said to ripen on account of the prosperity of the constitution. |
yo paṭhamakappikesu vā sulabhannapānakāle vā nibbattati, tassa kalyāṇakammaṃ kālasampattiṃ āgamma vipaccati nāma. |
One who is born among the first-aeon people, or at a time of plentiful food and drink, for him, the good kamma is said to ripen on account of the prosperity of the time. |
yo vuttanayeneva payogaṃ sampādetuṃ jānāti, tassa kammaṃ payogasampattiṃ āgamma vipaccati nāma. |
One who, in the way described, knows how to make an effort, for him, the kamma is said to ripen on account of the prosperity of the effort. |
evaṃ abhidhammapariyāyena soḷasa kammāni vibhattāni. |
Thus, according to the Abhidhamma method, sixteen kammas have been classified. |
♦ aparānipi paṭisambhidāmaggapariyāyena dvādasa kammāni vibhattāni. |
♦ And another twelve kammas have been classified according to the Paṭisambhidāmagga method. |
seyyathidaṃ — “ahosi kammaṃ ahosi kammavipāko, ahosi kammaṃ nāhosi kammavipāko, ahosi kammaṃ atthi kammavipāko, ahosi kammaṃ natthi kammavipāko, ahosi kammaṃ bhavissati kammavipāko, ahosi kammaṃ na bhavissati kammavipāko, atthi kammaṃ atthi kammavipāko, atthi kammaṃ natthi kammavipāko, atthi kammaṃ bhavissati kammavipāko, atthi kammaṃ na bhavissati kammavipāko, bhavissati kammaṃ bhavissati kammavipāko, bhavissati kammaṃ na bhavissati kammavipāko”ti . |
That is: “There was an action, there was a result of the action; there was an action, there was no result of the action; there was an action, there is a result of the action; there was an action, there is no result of the action; there was an action, there will be a result of the action; there was an action, there will not be a result of the action. There is an action, there is a result of the action; there is an action, there is no result of the action; there is an action, there will be a result of the action; there is an action, there will not be a result of the action. There will be an action, there will be a result of the action; there will be an action, there will not be a result of the action.” |
♦ tattha yaṃ kammaṃ atīte āyūhitaṃ atīteyeva vipākavāraṃ labhi, paṭisandhijanakaṃ paṭisandhiṃ janesi, rūpajanakaṃ rūpaṃ, taṃ ahosi kammaṃ ahosi kammavipākoti vuttaṃ. |
♦ Therein, the kamma that was accumulated in the past and received its opportunity for result in the past, the generative kamma that generated rebirth, and the form-generative kamma that generated form, that is called ‘there was an action, there was a result of the action.’ |
yaṃ pana vipākavāraṃ na labhi, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janetuṃ nāsakkhi, taṃ ahosi kammaṃ nāhosi kammavipākoti vuttaṃ. |
But that which did not receive its opportunity for result, the generative kamma that was not able to generate rebirth or the form-generative kamma that was not able to generate form, that is called ‘there was an action, there was no result of the action.’ |
yaṃ pana atīte āyūhitaṃ etarahi laddhavipākavāraṃ paṭisandhijanakaṃ paṭisandhiṃ janetvā rūpajanakaṃ rūpaṃ janetvā ṭhitaṃ, taṃ ahosi kammaṃ atthi kammavipākoti vuttaṃ. |
But that which was accumulated in the past and has now received its opportunity for result, the generative kamma that has generated rebirth and the form-generative kamma that has generated form and is standing, that is called ‘there was an action, there is a result of the action.’ |
yaṃ aladdhavipākavāraṃ paṭisandhijanakaṃ vā paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janetuṃ nāsakkhi, taṃ ahosi kammaṃ natthi kammavipākoti vuttaṃ. |
That which has not received its opportunity for result, the generative kamma that was not able to generate rebirth or the form-generative kamma that was not able to generate form, that is called ‘there was an action, there is no result of the action.’ |
yaṃ pana atīte āyūhitaṃ anāgate vipākavāraṃ labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ rūpaṃ janetuṃ sakkhissati, taṃ ahosi kammaṃ bhavissati kammavipākoti vuttaṃ. |
But that which was accumulated in the past and will receive its opportunity for result in the future, the generative kamma that will be able to generate rebirth and the form-generative kamma that will be able to generate form, that is called ‘there was an action, there will be a result of the action.’ |
yaṃ anāgate vipākavāraṃ na labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janetuṃ na sakkhissati, taṃ ahosi kammaṃ na bhavissati kammavipākoti vuttaṃ. |
That which will not receive its opportunity for result in the future, the generative kamma that will not be able to generate rebirth or the form-generative kamma that will not be able to generate form, that is called ‘there was an action, there will not be a result of the action.’ |
♦ yaṃ pana etarahi āyūhitaṃ etarahiyeva vipākavāraṃ labhati, taṃ atthi kammaṃ atthi kammavipākoti vuttaṃ. |
♦ But that which is accumulated now and receives its opportunity for result now, that is called ‘there is an action, there is a result of the action.’ |
yaṃ pana etarahi vipākavāraṃ na labhati, taṃ atthi kammaṃ natthi kammavipākoti vuttaṃ. |
But that which does not receive its opportunity for result now, that is called ‘there is an action, there is no result of the action.’ |
yaṃ pana etarahi āyūhitaṃ anāgate vipākavāraṃ labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ rūpaṃ janetuṃ sakkhissati, taṃ atthi kammaṃ bhavissati kammavipākoti vuttaṃ. |
But that which is accumulated now and will receive its opportunity for result in the future, the generative kamma that will be able to generate rebirth and the form-generative kamma that will be able to generate form, that is called ‘there is an action, there will be a result of the action.’ |
yaṃ pana vipākavāraṃ na labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janetuṃ sakkhissati, taṃ atthi kammaṃ na bhavissati kammavipākoti vuttaṃ. |
But that which will not receive its opportunity for result, the generative kamma that will be able to generate rebirth or the form-generative kamma that will be able to generate form, that is called ‘there is an action, there will not be a result of the action.’ |
♦ yaṃ panānāgate āyūhissati, anāgateyeva vipākavāraṃ labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janessati, taṃ bhavissati kammaṃ bhavissati kammavipākoti vuttaṃ. |
♦ But that which will be accumulated in the future and will receive its opportunity for result in the future, the generative kamma that will generate rebirth or the form-generative kamma that will generate form, that is called ‘there will be an action, there will be a result of the action.’ |
yaṃ pana vipākavāraṃ na labhissati, paṭisandhijanakaṃ paṭisandhiṃ rūpajanakaṃ vā rūpaṃ janetuṃ na sakkhissati, taṃ bhavissati kammaṃ na bhavissati kammavipākoti vuttaṃ. |
But that which will not receive its opportunity for result, the generative kamma that will not be able to generate rebirth or the form-generative kamma that will be able to generate form, that is called ‘there will be an action, there will not be a result of the action.’ |
evaṃ paṭisambhidāmaggapariyāyena dvādasa kammāni vibhattāni. |
Thus, according to the Paṭisambhidāmagga method, twelve kammas have been classified. |
♦ iti imāni ceva dvādasa abhidhammapariyāyena vibhattāni ca soḷasa kammāni attano ṭhānā osakkitvā suttantikapariyāyena vuttāni ekādasa kammāniyeva bhavanti. |
♦ Thus, these twelve and the sixteen kammas classified according to the Abhidhamma method, having been moved from their own places, become the eleven kammas spoken of according to the Suttanta method. |
tānipi tato osakkitvā tīṇiyeva kammāni honti diṭṭhadhammavedanīyaṃ, upapajjavedanīyaṃ, aparapariyāyavedanīyanti. |
And they, having been moved from there, become just three kammas: ripening in this very life, ripening in the next rebirth, and ripening in some subsequent period. |
tesaṃ saṅkamanaṃ natthi, yathāṭhāneyeva tiṭṭhanti. |
There is no transition of them; they stand in their own places. |
yadi hi diṭṭhadhammavedanīyaṃ kammaṃ upapajjavedanīyaṃ vā aparapariyāyavedanīyaṃ vā bhaveyya, “diṭṭhe vā dhamme”ti satthā na vadeyya. |
For if kamma ripening in this very life were to become kamma ripening in the next rebirth or in some subsequent period, the Teacher would not have said, “either in this very life.” |
sacepi upapajjavedanīyaṃ diṭṭhadhammavedanīyaṃ vā aparapariyāyavedanīyaṃ vā bhaveyya, “upapajja vā”ti satthā na vadeyya. |
And if kamma ripening in the next rebirth were to become kamma ripening in this very life or in some subsequent period, the Teacher would not have said, “or in the next rebirth.” |
athāpi aparapariyāyavedanīyaṃ diṭṭhadhammavedanīyaṃ vā upapajjavedanīyaṃ vā bhaveyya, “apare vā pariyāye”ti satthā na vadeyya. |
And if kamma ripening in some subsequent period were to become kamma ripening in this very life or in the next rebirth, the Teacher would not have said, “or in some subsequent period.” |
♦ sukkapakkhepi imināva nayena attho veditabbo. |
♦ In the bright side also, the meaning should be understood in this same way. |
ettha pana lobhe vigateti lobhe apagate niruddhe. |
Here, however, ‘when greed is gone’ means when greed has departed, has ceased. |
tālavatthukatanti tālavatthu viya kataṃ, matthakacchinnatālo viya puna aviruḷhisabhāvaṃ katanti attho. |
‘Made like a palmyra-stump’ means made like a palmyra-stump; the meaning is made to have the nature of not sprouting again, like a palmyra-tree with its top cut off. |
anabhāvaṃ katanti anuabhāvaṃ kataṃ, yathā puna nuppajjati, evaṃ katanti attho. |
‘Made non-existent’ means made non-existent; the meaning is made in such a way that it does not arise again. |
evassūti evaṃ bhaveyyuṃ. |
‘They would be thus’ means they would be thus. |
evameva khoti ettha bījāni viya kusalākusalaṃ kammaṃ daṭṭhabbaṃ, tāni agginā ḍahanapuriso viya yogāvacaro, aggi viya maggañāṇaṃ, aggiṃ datvā bījānaṃ ḍahanakālo viya maggañāṇena kilesānaṃ daḍḍhakālo, masikatakālo viya pañcannaṃ khandhānaṃ chinnamūlake katvā ṭhapitakālo, mahāvāte opunitvā nadiyā vā pavāhetvā appavattikatakālo viya upādinnakasantānassa nirodhena chinnamūlakānaṃ pañcannaṃ khandhānaṃ appaṭisandhikabhāvena nirujjhitvā puna bhavasmiṃ paṭisandhiṃ aggahitakālo veditabbo. |
‘Just so’ — here, wholesome and unwholesome kamma should be seen as like seeds; the yogi is like a man burning them with fire; the fire is like the knowledge of the path; the time of burning the seeds with fire is like the time of the defilements being burnt by the knowledge of the path; the time of being reduced to ashes is like the time when the five aggregates have been made rootless; the time when, being blown away by a great wind and carried away by a river, they become non-existent is to be known as the time when, by the cessation of the clung-to continuity, the five aggregates, being rootless, having ceased without rebirth, do not take rebirth in existence again. |
♦ mohajañcāpaviddasūti mohajañcāpi aviddasu. |
♦ ‘And one who has cast out what is born of delusion’ means and one who has cast out what is born of delusion. |
idaṃ vuttaṃ hoti — yaṃ so avidū andhabālo lobhajañca dosajañca mohajañcāti kammaṃ karoti, evaṃ karontena yaṃ tena pakataṃ kammaṃ appaṃ vā yadi vā bahuṃ. |
This is what is meant: that which he, the ignorant, blind fool, does, the kamma born of greed, hate, and delusion; the kamma thus done by him, whether little or much, |
idheva taṃ vedaniyanti taṃ kammaṃ tena bālena idha sake attabhāveyeva vedanīyaṃ, tasseva taṃ attabhāve vipaccatīti attho. |
‘is to be experienced right here’ means that kamma is to be experienced by that fool in his own life; it ripens in his own life is the meaning. |
vatthuṃ aññaṃ na vijjatīti tassa kammassa vipaccanatthāya aññaṃ vatthu natthi. |
‘There is no other ground’ means there is no other ground for the ripening of that kamma. |
na hi aññena kataṃ kammaṃ aññassa attabhāve vipaccati. |
For the kamma done by one does not ripen in the life of another. |
tasmā lobhañca dosañca, mohajañcāpi viddasūti tasmā yo vidū medhāvī paṇḍito taṃ lobhajādibhedaṃ kammaṃ na karoti, so vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe, arahattamaggavijjaṃ uppādetvā taṃ vā pana vijjaṃ uppādento sabbā duggatiyo jahati. |
‘Therefore greed and hate, and what is born of delusion, a wise man’ means therefore he who is a wise, intelligent, and prudent person does not do that kamma born of greed, etc. He, the bhikkhu who produces knowledge, would abandon all bad destinations; by producing the knowledge of the path of arahantship, or while producing that knowledge, he abandons all bad destinations. |
desanāsīsamevetaṃ, sugatiyopi pana so khīṇāsavo jahatiyeva. |
This is the peak of the discourse; but that arahant abandons even the good destinations. |
yampi cetaṃ “tasmā lobhañca dosañcā”ti vuttaṃ, etthāpi lobhadosasīsena lobhajañca dosajañca kammameva niddiṭṭhanti veditabbaṃ. |
And what is said, “Therefore greed and hate,” here too, by the heading of greed and hate, the kamma born of greed and hate is indicated, it should be known. |
evaṃ suttantesupi gāthāyapi vaṭṭavivaṭṭameva kathitanti. |
Thus, in both the suttas and the verses, the round of existence and the transcendence of the round of existence are described. |
♦ 5. hatthakasuttavaṇṇanā AN 3.35 |
♦ 5. Commentary on the Hatthaka Sutta |
♦ 35. pañcame āḷaviyanti āḷaviraṭṭhe. |
♦ 35. In the fifth, ‘at Āḷavī’ means in the country of Āḷavī. |
gomaggeti gunnaṃ gamanamagge. |
‘On the cow-path’ means on the path for the going of cows. |
paṇṇasanthareti sayaṃ patitapaṇṇasanthare. |
‘On a spread of leaves’ means on a spread of naturally fallen leaves. |
athāti evaṃ gunnaṃ gamanamaggaṃ ujuṃ mahāpathaṃ nissāya siṃsapāvane sayaṃ patitapaṇṇāni saṅkaḍḍhitvā katasanthare sugatamahācīvaraṃ pattharitvā pallaṅkaṃ ābhujitvā nisinne tathāgate. |
‘Then’ means thus, when the Tathāgata was sitting on the cow-path, on the main road, in the siṃsapā grove, on a spread made by gathering naturally fallen leaves, having spread out the great Sugata-robe, and having sat cross-legged. |
hatthako āḷavakoti hatthato hatthaṃ gatattā evaṃladdhanāmo āḷavako rājaputto. |
‘Hatthaka of Āḷavī’ means the royal prince of Āḷavī, who received this name because he was passed from hand to hand. |
etadavocāti etaṃ “kacci, bhante, bhagavā”tiādivacanaṃ avoca. |
‘He said this’ means he said this, “Is it well with you, venerable sir, O Blessed One?” |
kasmā pana sammāsambuddho taṃ ṭhānaṃ gantvā nisinno, kasmā rājakumāro tattha gatoti? |
But why did the Perfectly Enlightened One go and sit in that place, and why did the royal prince go there? |
sammāsambuddho tāva aṭṭhuppattikāya dhammadesanāya samuṭṭhānaṃ disvā tattha nisinno, rājakumāropi pātova uṭṭhāya pañcahi upāsakasatehi parivuto buddhupaṭṭhānaṃ gacchanto mahāmaggā okkamma gopathaṃ gahetvā “buddhānaṃ pūjanatthāya missakamālaṃ ocinissāmī”ti gacchanto satthāraṃ disvā upasaṅkamitvā vanditvā ekamantaṃ nisīdi, evaṃ so tattha gatoti. |
The Perfectly Enlightened One, for his part, seeing the occasion for a Dhamma discourse arising from a story, sat there. The royal prince also, having risen early, and going to attend on the Buddha, surrounded by five hundred laymen, and having left the main road and taken the cow-path, and going, thinking, “I will gather a mixed garland for the worship of the Buddhas,” and seeing the Teacher, approached, paid homage, and sat down to one side. Thus he went there. |
sukhamasayitthāti sukhaṃ sayittha. |
‘Did you sleep well?’ means did you sleep well. |
♦ antaraṭṭhakoti māghaphagguṇānaṃ antare aṭṭhadivasaparimāṇo kālo. |
♦ ‘The eight-day period in between’ means the period of eight days between the months of Māgha and Phagguṇa. |
māghassa hi avasāne cattāro divasā, phagguṇassa ādimhi cattāroti ayaṃ “antaraṭṭhako”ti vuccati. |
For the four days at the end of Māgha and the four days at the beginning of Phagguṇa, this is called “the eight-day period in between.” |
himapātasamayoti himassa patanasamayo. |
‘The time of snowfall’ means the time of the falling of snow. |
kharāti pharusā kakkhaḷā vā. |
‘Harsh’ means rough or rugged. |
gokaṇṭakahatāti navavuṭṭhe deve gāvīnaṃ akkantakkantaṭṭhāne khurantarehi kaddamo uggantvā tiṭṭhati, so vātātapena sukkho kakacadantasadiso hoti dukkhasamphasso. |
‘Trampled by the hooves of cattle’ means in a place where cattle have trodden when the ground is newly wet, the mud rises between their hooves and stands, and that, dried by wind and sun, becomes like the teeth of a saw, of unpleasant touch. |
taṃ sandhāyāha — “gokaṇṭakahatā bhūmī”ti. |
With reference to this he said, “the ground is trampled by the hooves of cattle.” |
gunnaṃ khurantarehi chinnātipi attho. |
The meaning is also, cut by the hooves of cattle. |
verambho vāto vāyatīti catūhi disāhi vāyanto vāto vāyati. |
‘The verambha wind blows’ means the wind blowing from the four directions blows. |
ekāya disāya vā dvīhi vā disāhi tīhi vā disāhi vāyanto vāto verambhoti na vuccati. |
The wind blowing from one direction, or two, or three, is not called verambha. |
♦ tena hi rājakumārāti idaṃ satthā “ayaṃ rājakumāro lokasmiṃ neva sukhavāsino, na dukkhavāsino jānāti, jānāpessāmi nan”ti upari desanaṃ vaḍḍhento āha. |
♦ ‘In that case, royal prince’ — the Teacher said this, extending the discourse, thinking, “This royal prince knows neither those who live happily nor those who live unhappily in the world; I will make him know.” |
tattha yathā te khameyyāti yathā tuyhaṃ rucceyya. |
Therein, ‘as you please’ means as it pleases you. |
idhassāti imasmiṃ loke assa. |
‘Here’ means in this world. |
gonakatthatoti caturaṅgulādhikalomena kāḷakojavena atthato. |
‘With a woollen blanket’ means with a black woollen blanket with a nap more than four fingers long. |
paṭikatthatoti uṇṇāmayena setattharaṇena atthato. |
‘With a white blanket’ means with a white woollen cover. |
paṭalikatthatoti ghanapupphena uṇṇāmayāttharaṇena atthato. |
‘With a flower-embroidered blanket’ means with a woollen cover with thick flowers. |
kadalimigapavarapaccattharaṇoti kadalimigacammamayena uttamapaccattharaṇena atthato. |
‘With an excellent coverlet of antelope-hide’ means with a supreme coverlet made of the skin of an antelope. |
taṃ kira paccattharaṇaṃ setavatthassa upari kadalimigacammaṃ attharitvā sibbitvā karonti. |
It is said that they make that coverlet by spreading the skin of an antelope over a white cloth and sewing it. |
sauttaracchadoti saha uttaracchadena, upari baddhena rattavitānena saddhinti attho. |
‘With a canopy overhead’ means with a canopy overhead; with a red canopy tied above is the meaning. |
ubhatolohitakūpadhānoti sīsūpadhānañca pādūpadhānañcāti pallaṅkassa ubhato ṭhapitalohitakūpadhāno. |
‘With a red pillow at both ends’ means with a red pillow placed at both ends of the couch, both a head-pillow and a foot-pillow. |
pajāpatiyoti bhariyāyo. |
‘Wives’ means wives. |
manāpena paccupaṭṭhitā assūti manāpena upaṭṭhānavidhānena paccupaṭṭhitā bhaveyyuṃ. |
‘They would attend with what is pleasing’ means they would attend with a pleasing manner of attendance. |
♦ kāyikāti pañcadvārakāyaṃ khobhayamānā. |
♦ ‘Bodily’ means agitating the five-doored body. |
cetasikāti manodvāraṃ khobhayamānā. |
‘Mental’ means agitating the mind-door. |
so rāgo tathāgatassa pahīnoti tathārūpo rāgo tathāgatassa pahīnoti attho. |
‘That lust is abandoned by the Tathāgata’ means that kind of lust is abandoned by the Tathāgata is the meaning. |
yo pana tassa rāgo, na so tathāgatassa pahīno nāma. |
But that lust of his is not what is called abandoned by the Tathāgata. |
dosamohesupi eseva nayo. |
In hate and delusion, the same method applies. |
♦ brāhmaṇoti bāhitapāpo khīṇāsavabrāhmaṇo. |
♦ ‘A brahmin’ means an arahant brahmin with evil banished. |
parinibbutoti kilesaparinibbānena parinibbuto . |
‘Finally extinguished’ means finally extinguished by the final extinguishment of the defilements. |
na limpati kāmesūti vatthukāmesu ca kilesakāmesu ca taṇhādiṭṭhilepehi na limpati. |
‘He is not smeared in sensual pleasures’ means he is not smeared in both object-pleasures and defilement-pleasures with the smears of craving and views. |
sītibhūtoti abbhantare tāpanakilesānaṃ abhāvena sītibhūto. |
‘Cooled’ means cooled because of the absence of the internal heating defilements. |
nirūpadhīti kilesūpadhīnaṃ abhāvena nirūpadhi. |
‘Without substrata’ means without substrata because of the absence of the substrata of the defilements. |
sabbā āsattiyo chetvāti āsattiyo vuccanti taṇhāyo, tā sabbāpi rūpādīsu ārammaṇesu āsattavisattā āsattiyo chinditvā. |
‘Having cut off all attachments’ means attachments are called cravings; having cut off all those attachments which are attached and clinging to objects such as form. |
vineyya hadaye daranti hadayanissitaṃ darathaṃ vinayitvā vūpasametvā. |
‘Having dispelled the fear in the heart’ means having dispelled and calmed the fear based in the heart. |
santiṃ pappuyya cetasoti cittassa kilesanibbānaṃ pāpuṇitvā. |
‘Having attained peace of mind’ means having attained the Nibbāna of the defilements of the mind. |
karaṇavacanaṃ vā etaṃ “sabbacetaso samannāharitvā”tiādīsu viya, cetasā nibbānaṃ pāpuṇitvāti attho. |
Or this is an instrumental, as in “having brought the whole mind to bear”; having attained Nibbāna with the mind is the meaning. |
♦ 6. devadūtasuttavaṇṇanā AN 3.36 |
♦ 6. Commentary on the Devadūta Sutta |
♦ 36. chaṭṭhe devadūtānīti devadūtā. |
♦ 36. In the sixth, ‘divine messengers’ means divine messengers. |
ayaṃ panettha vacanattho — devoti maccu, tassa dūtāti devadūtā. |
This is the meaning of the words here: deva means death; his messengers are divine messengers. |
jiṇṇabyādhimatā hi saṃvegajananaṭṭhena “idāni te maccusamīpaṃ gantabban”ti codenti viya, tasmā devadūtāti vuccanti. |
For the old, the sick, and the dead, for the purpose of arousing a sense of urgency, are as if they were urging, “Now you must go near death.” Therefore they are called divine messengers. |
devā viya dūtātipi devadūtā. |
Messengers like devas are also divine messengers. |
yathā hi alaṅkatapaṭiyattāya devatāya ākāse ṭhatvā “tvaṃ asukadivase marissasī”ti vutte tassā vacanaṃ saddhātabbaṃ hoti; |
Just as, when a deva, adorned and prepared, stands in the sky and says, “You will die on such-and-such a day,” his word is to be believed; |
evamevaṃ jiṇṇabyādhimatāpi dissamānā “tvampi evaṃdhammo”ti codenti viya, tesañca taṃ vacanaṃ anaññathābhāvitāya devatāya byākaraṇasadisameva hotīti devā viya dūtāti devadūtā. |
in the same way, the old, the sick, and the dead, when seen, are as if they were urging, “You too are of this nature.” And their saying is just like the declaration of a deva because of its non-otherwiseness. Thus messengers like devas are divine messengers. |
visuddhidevānaṃ dūtātipi devadūtā. |
Messengers of the pure devas are also divine messengers. |
sabbabodhisattā hi jiṇṇabyādhimatapabbajite disvāva saṃvegaṃ āpajjitvā nikkhamma pabbajiṃsu. |
For all Bodhisattas, upon seeing the old, the sick, the dead, and the ordained, felt a sense of urgency, went out, and went forth. |
evaṃ visuddhidevānaṃ dūtātipi devadūtā. |
Thus messengers of the pure devas are also divine messengers. |
idha pana liṅgavipallāsena “devadūtānī”ti vuttaṃ. |
Here, however, by a change of gender, it is said, “divine messengers (neut.).” |
♦ kāyena duccaritantiādi kasmā āraddhaṃ? |
♦ ‘Bodily misconduct,’ etc., why is this begun? |
devadūtānuyuñjanaṭṭhānupakkamakammadassanatthaṃ. iminā hi kammena ayaṃ satto niraye nibbattati, atha naṃ tattha yamo rājā devadūte samanuyuñjati. |
To show the action that is the approach to the place where one is questioned by the divine messengers. For by this action this being is reborn in hell, and then there King Yama questions him about the divine messengers. |
tattha kāyena duccaritaṃ caratīti kāyadvārena tividhaṃ duccaritaṃ carati. |
Therein, ‘he practices bodily misconduct’ means he practices the threefold misconduct through the body-door. |
vācāyāti vacīdvārena catubbidhaṃ duccaritaṃ carati. |
‘With speech’ means he practices the fourfold misconduct through the speech-door. |
manasāti manodvārena tividhaṃ duccaritaṃ carati. |
‘With the mind’ means he practices the threefold misconduct through the mind-door. |
♦ tamenaṃ, bhikkhave, nirayapālāti ettha ekacce therā “nirayapālā nāma natthi, yantarūpaṃ viya kammameva kāraṇaṃ kāretī”ti vadanti. |
♦ ‘Him, bhikkhus, the hell-wardens’ — here, some elders say, “There are no hell-wardens; kamma itself, like a machine, inflicts the punishment.” |
taṃ “atthi niraye nirayapālāti, āmantā. |
That has been refuted in the Abhidhamma by the method, “There are hell-wardens in hell, I grant. |
atthi ca kāraṇikā”tiādinā nayena abhidhamme paṭisedhitameva. |
And there are executioners.” |
yathā hi manussaloke kammakāraṇakārakā atthi, evameva niraye nirayapālā atthīti. |
Just as there are punishers in the human world, so too there are hell-wardens in hell. |
yamassa raññoti yamarājā nāma vemānikapetarājā. |
‘Of King Yama’ — King Yama is a king of the vemānika-petas. |
ekasmiṃ kāle dibbavimāne dibbakapparukkhadibbauyyānadibbanāṭakādisabbasampattiṃ anubhavati, ekasmiṃ kāle kammavipākaṃ, dhammiko rājā, na cesa ekova hoti, catūsu pana dvāresu cattāro janā honti. |
At one time, he enjoys all the prosperities of a divine mansion, a divine wishing-tree, a divine park, and divine plays; at another, the result of his kamma. He is a righteous king, and he is not the only one; but at the four gates there are four persons. |
amatteyyoti mātu hito matteyyo, mātari sammā paṭipannoti attho. |
‘Disrespectful to his mother’ means one who is beneficial to his mother is respectful to his mother; one who behaves rightly towards his mother is the meaning. |
na matteyyoti amatteyyo, mātari micchā paṭipannoti attho. |
‘Not respectful to his mother’ means disrespectful to his mother; one who behaves wrongly towards his mother is the meaning. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
abrahmaññoti ettha ca khīṇāsavā brāhmaṇā nāma, tesu micchā paṭipanno abrahmañño nāma. |
‘Disrespectful to brahmins’ — here, arahants are called brahmins; one who behaves wrongly towards them is called disrespectful to brahmins. |
♦ samanuyuñjatīti anuyogavattaṃ āropento pucchati, laddhiṃ patiṭṭhāpento pana samanuggāhati nāma, kāraṇaṃ pucchanto samanubhāsati nāma. |
♦ ‘He questions’ means he asks, imposing the duty of inquiry; but he interrogates, establishing his creed; he cross-examines, asking for a reason. |
nāddasanti attano santike pahitassa kassaci devadūtassa abhāvaṃ sandhāya evaṃ vadati. |
‘I did not see’ — he says this with reference to the absence of any divine messenger sent to him. |
♦ atha naṃ yamo “nāyaṃ bhāsitassa atthaṃ sallakkhetī”ti ñatvā atthaṃ sallakkhāpetukāmo ambhotiādimāha. |
♦ Then Yama, knowing, “This one does not grasp the meaning of what is said,” and wishing to make him grasp the meaning, said, ‘Good man,’ etc. |
tattha jiṇṇanti jarājiṇṇaṃ. |
Therein, ‘old’ means worn out by age. |
gopānasivaṅkanti gopānasī viya vaṅkaṃ. |
‘Bent like a roof-rafter’ means bent like a roof-rafter. |
bhogganti bhaggaṃ. |
‘Broken’ means broken. |
imināpissa vaṅkabhāvameva dīpeti. |
By this also, he shows his bent state. |
daṇḍaparāyaṇanti daṇḍapaṭisaraṇaṃ daṇḍadutiyaṃ. |
‘Relying on a staff’ means having a staff as his refuge, having a staff as his second. |
pavedhamānanti kampamānaṃ. |
‘Trembling’ means shaking. |
āturanti jarāturaṃ. |
‘Ailing’ means old and ailing. |
khaṇḍadantanti jarānubhāvena khaṇḍitadantaṃ. |
‘With broken teeth’ means with teeth broken by the power of old age. |
palitakesanti paṇḍarakesaṃ. |
‘With gray hair’ means with white hair. |
vilūnanti luñcitvā gahitakesaṃ viya khallāṭaṃ. |
‘Bald’ means bald like one whose hair has been pulled out. |
khalitasiranti mahākhallāṭasīsaṃ. |
‘With patchy hair’ means with a very bald head. |
valitanti sañjātavaliṃ. |
‘Wrinkled’ means with wrinkles arisen. |
tilakāhatagattanti setatilakakāḷatilakehi vikiṇṇasarīraṃ. |
‘With a body covered with moles’ means with a body strewn with white and black moles. |
jarādhammoti jarāsabhāvo, aparimutto jarāya, jarā nāma mayhaṃ abbhantareyeva pavattatīti. |
‘Subject to old age’ means of the nature of old age; not free from old age; old age proceeds within me. |
parato byādhidhammo maraṇadhammoti padadvayepi eseva nayo. |
In the two phrases, ‘subject to sickness, subject to death,’ the same method applies. |
♦ paṭhamaṃ devadūtaṃ samanuyuñjitvāti ettha jarājiṇṇasatto atthato evaṃ vadati nāma — “passatha, bho, ahampi tumhe viya taruṇo ahosiṃ ūrubalī bāhubalī javasampanno, tassa me tā balajavasampattiyo antarahitā, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, jarāyamhi aparimuttatāya ediso jāto. |
♦ ‘Having questioned him about the first divine messenger’ — here, the old being in terms of meaning says thus: “See, good sirs, I too was young like you, strong in thighs, strong in arms, endowed with speed. Those prosperities of strength and speed have disappeared for me. My hands and feet, though existing, do not do the work of hands and feet. Because I am not free from old age, I have become like this. |
na kho panāhameva, tumhepi jarāya aparimuttāva. |
But it is not I alone; you too are not free from old age. |
yatheva hi mayhaṃ, evaṃ tumhākampi jarā āgamissati. |
Just as old age has come to me, so it will come to you too. |
iti tassā pure āgamanāva kalyāṇaṃ karothā”ti . |
Therefore, before it comes, do good.” |
tenevesa devadūto nāma jāto. |
Therefore he is called a divine messenger. |
ābādhikanti bādhikaṃ. |
‘Sick’ means ailing. |
dukkhitanti dukkhappattaṃ. |
‘Suffering’ means having attained suffering. |
bāḷhagilānanti adhimattagilānaṃ. |
‘Gravely ill’ means exceedingly ill. |
♦ dutiyaṃ devadūtanti etthapi gilānasatto atthato evaṃ vadati nāma — “passatha, bho, ahampi tumhe viya nirogo ahosiṃ, somhi etarahi byādhinā abhihato, sake muttakarīse palipanno, uṭṭhātumpi na sakkomi. |
♦ ‘The second divine messenger’ — here too, the sick being in terms of meaning says thus: “See, good sirs, I too was healthy like you. Now I am struck by sickness, lying in my own urine and feces, unable even to get up. |
vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, byādhitomhi aparimuttatāya ediso jāto. |
My hands and feet, though existing, do not do the work of hands and feet. Because I am not free from sickness, I have become like this. |
na kho panāhameva, tumhepi byādhito aparimuttāva. |
But it is not I alone; you too are not free from sickness. |
yatheva hi mayhaṃ, evaṃ tumhākampi byādhi āgamissati. |
Just as sickness has come to me, so it will come to you too. |
iti tassa pure āgamanāva kalyāṇaṃ karothā”ti. |
Therefore, before it comes, do good.” |
tenevesa devadūto nāma jāto. |
Therefore he is called a divine messenger. |
♦ ekāhamatantiādīsu ekāhaṃ matassa assāti ekāhamato, taṃ ekāhamataṃ. |
♦ ‘Dead for one day,’ etc. — of one who has been dead for one day; that dead one. |
parato padadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathākkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātakaṃ. |
‘Bloated’ like a bellows with wind; bloated by the state of being swollen, which has arisen in sequence from the taking away of life. |
vinīlo vuccati viparibhinnavaṇṇo, vinīlova vinīlako, taṃ vinīlakaṃ. |
‘Livid’ is called of changed color; livid itself is livid; that livid. |
paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. |
Or, because it is repulsive, a disgusting livid thing is livid. |
vipubbakanti vissandamānapubbakaṃ, paribhinnaṭṭhāne hi paggharitena pubbena palimakkhitanti attho. |
‘Festering’ means oozing with pus; the meaning is that it is smeared with the pus that has flowed out from the broken places. |
♦ tatiyaṃ devadūtanti ettha matakasatto atthato evaṃ vadati nāma — “passatha, bho, maṃ āmakasusāne chaḍḍitaṃ uddhumātakādibhāvappattaṃ, maraṇatomhi aparimuttatāya ediso jāto. |
♦ ‘The third divine messenger’ — here, the dead being in terms of meaning says thus: “See, good sirs, me thrown in a charnel ground, having reached the state of being bloated, etc. Because I am not free from death, I have become like this. |
na kho panāhameva, tumhepi maraṇato aparimuttā. |
But it is not I alone; you too are not free from death. |
yatheva hi mayhaṃ, evaṃ tumhākampi maraṇaṃ āgamissati. |
Just as death has come to me, so it will come to you too. |
iti tassa pure āgamanāva kalyāṇaṃ karothā”ti. |
Therefore, before it comes, do good.” |
tenevassa devadūto nāma jāto. |
Therefore he is called a divine messenger. |
♦ imaṃ pana devadūtānuyogaṃ ko labhati, ko na labhati? |
♦ And who gets this questioning by the divine messengers, and who does not? |
yena tāva bahuṃ pāpaṃ kataṃ, so gantvā niraye nibbattatiyeva. |
He who has done much evil is reborn in hell. |
yena pana parittaṃ pāpaṃ kataṃ, so labhati. |
But he who has done little evil gets it. |
yathā hi sabhaṇḍaṃ coraṃ gahetvā kattabbameva karonti na vinicchinanti. |
Just as, when a thief is caught with the goods, they do what is to be done and do not judge him. |
anuvijjitvā gahitaṃ pana vinicchayaṭṭhānaṃ nayanti, so vinicchayaṃ labhati. |
But one who is caught after investigation is brought to the place of judgment, and he gets a judgment. |
evaṃsampadametaṃ. parittapāpakammā hi attano dhammatāyapi saranti, sārīyamānāpi saranti. |
This is similar. For those with little evil deeds remember by their own nature, and they remember when reminded. |
♦ tattha dīghajayantadamiḷo nāma attano dhammatāya sari. |
♦ Therein, a Tamil named Dīghajayanta remembered by his own nature. |
so kira damiḷo sumanagirimahāvihāre ākāsacetiyaṃ rattapaṭena pūjesi, atha niraye ussadasāmante nibbatto aggijālasaddaṃ sutvāva attanā pūjitapaṭaṃ anussari, so gantvā sagge nibbatto. |
It is said that that Tamil honored the sky-cetiya at the Sumanagiri Mahāvihāra with a red cloth. Then, being reborn on the outskirts of hell, as soon as he heard the sound of the flames, he remembered the cloth with which he had made the offering. He went and was reborn in heaven. |
aparopi puttassa daharabhikkhuno khalisāṭakaṃ dento pādamūle ṭhapesi, maraṇakālamhi paṭapaṭāti sadde nimittaṃ gaṇhi, sopi ussadasāmante nibbatto jālasaddena taṃ sāṭakaṃ anussaritvā sagge nibbatto. |
Another, while giving a loincloth to his young bhikkhu son, placed it at his feet. At the time of his death, he took the sound “paṭapaṭā” as his sign. He too was reborn on the outskirts of hell, and at the sound of the flames, he remembered that loincloth and was reborn in heaven. |
evaṃ tāva attano dhammatāya kusalaṃ kammaṃ saritvā sagge nibbattatīti. |
Thus, for now, by remembering a wholesome deed by one’s own nature, one is reborn in heaven. |
♦ attano dhammatāya asarante pana tayo devadūte pucchati. |
♦ But for one who does not remember by his own nature, he asks about the three divine messengers. |
tattha koci paṭhamena devadūtena sarati, koci dutiyatatiyehi, koci tīhipi nassarati. |
Therein, some remember with the first divine messenger, some with the second and third, some do not remember with all three. |
taṃ yamo rājā disvā sayaṃ sāreti. |
King Yama, seeing him, reminds him himself. |
eko kira amacco sumanapupphakumbhena mahācetiyaṃ pūjetvā yamassa pattiṃ adāsi, taṃ akusalakammena niraye nibbattaṃ yamassa santikaṃ nayiṃsu. |
It is said that a certain minister honored the Mahācetiya with a pot of sumana flowers and shared the merit with Yama. He, by an unwholesome deed, was reborn in hell and was brought before Yama. |
tasmiṃ tīhipi devadūtehi kusalaṃ asarante yamo sayaṃ olokento disvā — “nanu tvaṃ mahācetiyaṃ sumanapupphakumbhena pūjetvā mayhaṃ pattiṃ adāsī”ti sāresi, so tasmiṃ kāle saritvā devalokaṃ gato . |
When he did not remember any wholesome deed even with the three divine messengers, Yama himself, looking, saw it and reminded him, “Did you not honor the Mahācetiya with a pot of sumana flowers and share the merit with me?” He, remembering at that time, went to the devaloka. |
yamo pana sayaṃ oloketvāpi apassanto — “mahādukkhaṃ nāma anubhavissati ayaṃ satto”ti tuṇhī ahosi. |
But Yama, even looking, and not seeing anything, became silent, thinking, “This being will experience great suffering.” |
♦ tattaṃ ayokhilanti tigāvutaṃ attabhāvaṃ sampajjalitāya lohapathaviyā uttānakaṃ nipajjāpetvā dakkhiṇahatthe tālappamāṇaṃ ayasūlaṃ pavesenti, tathā vāmahatthādīsu. |
♦ ‘A red-hot iron stake’ — having made the three-gāvuta-long body lie on its back on the blazing iron ground, they drive a palm-sized iron stake into his right hand, and likewise into his left hand, etc. |
yathā ca taṃ uttānakaṃ nipajjāpetvā, evaṃ urenapi vāmapassenapi dakkhiṇapassenapi nipajjāpetvā te taṃ kammakāraṇaṃ karontiyeva. |
And just as they make him lie on his back, so too they make him lie on his chest, on his left side, and on his right side, and they inflict that punishment on him. |
saṃvesetvāti jalitāya lohapathaviyā tigāvutaṃ attabhāvaṃ nipajjāpetvā. |
‘Having laid him down’ means having laid down the three-gāvuta-long body on the blazing iron ground. |
kuṭhārīhīti mahatīhi gehassa ekapakkhacchadanamattāhi kuṭhārīhi tacchanti, lohitaṃ nadī hutvā sandati, lohapathavito jālā uṭṭhahitvā tacchitaṭṭhānaṃ gaṇhāti, mahādukkhaṃ uppajjati. |
‘With axes’ means they chop him with great axes the size of the roof of one side of a house. The blood flows like a river. The flames rise from the iron ground and take hold of the chopped place. Great suffering arises. |
tacchantā pana suttāhataṃ karitvā dāruṃ viya aṭṭhaṃsampi chaḷaṃsampi karonti. |
And while chopping, they make him eight-sided or six-sided, like a piece of wood marked with a string. |
vāsīhīti mahāsuppappamāṇāhi vāsīhi. |
‘With adzes’ means with great adzes the size of a winnowing basket. |
rathe yojetvāti saddhiṃ yugayottapakkharathacakkakubbarapājanehi sabbato pajjalite rathe yojetvā. |
‘Having yoked him to a chariot’ means having yoked him to a chariot that is blazing all over, together with the yoke, ropes, wheels, and goad. |
mahantanti mahākūṭāgārappamāṇaṃ. |
‘A great’ means the size of a great gabled house. |
āropentīti sampajjalitehi ayamuggarehi pothentā āropenti. |
‘They make him ascend’ means they make him ascend by beating him with blazing iron clubs. |
sakimpi uddhanti supakkuthitāya ukkhaliyā pakkhittataṇḍulā viya uddhamadhotiriyañca gacchati. |
‘He goes up and down’ means like rice put into a boiling pot, he goes up, down, and sideways. |
mahānirayeti avīcimahānirayamhi. |
‘In the great hell’ means in the Avīci great hell. |
♦ bhāgaso mitoti bhāge ṭhapetvā vibhatto. |
♦ ‘Divided into parts’ means divided, having been placed in parts. |
pariyantoti parikkhitto. |
‘Surrounded’ means enclosed. |
ayasāti upari ayapaṭṭena chādito. |
‘Of iron’ means covered with an iron plate on top. |
samantā yojanasataṃ, pharitvā tiṭṭhatīti evaṃ pharitvā tiṭṭhati, yathā taṃ samantā yojanasate ṭhatvā olokentassa akkhīni yamakagoḷakā viya nikkhamanti. |
‘A hundred yojanas all around, it stands pervading’ means it stands pervading in such a way that for one looking from a hundred yojanas all around, his eyes come out like the balls of Yama’s mace. |
♦ hīnakāyūpagāti hīnaṃ kāyaṃ upagatā hutvā. |
♦ ‘Having gone to a low body’ means having gone to a low body. |
upādāneti taṇhādiṭṭhiggahaṇe. |
‘In clinging’ means in the grasping of craving and views. |
jātimaraṇasambhaveti jātiyā ca maraṇassa ca kāraṇabhūte. |
‘In the arising of birth and death’ means in that which is the cause of birth and death. |
anupādāti catūhi upādānehi anupādiyitvā. |
‘Without clinging’ means without clinging by the four kinds of clinging. |
jātimaraṇasaṅkhayeti jātimaraṇasaṅkhayasaṅkhāte nibbāne vimuccanti. |
‘They are liberated in the destruction of birth and death’ means they are liberated in Nibbāna, which is called the destruction of birth and death. |
diṭṭhadhammābhinibbutāti diṭṭhadhamme imasmiṃyeva attabhāve sabbakilesanibbānena nibbutā. |
‘Finally extinguished in this very life’ means finally extinguished by the final extinguishment of all defilements in this very life. |
sabbadukkhaṃ upaccagunti sakalavaṭṭadukkhaṃ atikkantā. |
‘They have overcome all suffering’ means they have transcended the entire suffering of the round of existence. |
♦ 7. catumahārājasuttavaṇṇanā AN 3.37 |
♦ 7. Commentary on the Catumahārāja Sutta |
♦ 37. sattame amaccā pārisajjāti paricārikadevatā. |
♦ 37. In the seventh, ‘the ministers and courtiers’ means the attendant devas. |
imaṃ lokaṃ anuvicarantīti aṭṭhamīdivase kira sakko devarājā cattāro mahārājāno āṇāpeti — “tātā, ajja aṭṭhamīdivase manussalokaṃ anuvicaritvā puññāni karontānaṃ nāmagottaṃ uggaṇhitvā āgacchathā”ti. |
‘They wander about this world’ means on the eighth day, it is said, Sakka the king of the devas commands the Four Great Kings: “Dear sirs, today is the eighth day; wander about the human world and, having learned the names and clans of those who are doing meritorious deeds, come back.” |
te gantvā attano paricārake pesenti — “gacchatha, tātā, manussalokaṃ vicaritvā puññakārakānaṃ nāmagottāni suvaṇṇapaṭṭe likhitvā ānethā”ti. |
They go and send their own attendants: “Go, dear sirs, wander about the human world and, having written the names and clans of the doers of merit on a golden plate, bring it.” |
te tathā karonti. |
They do so. |
tena vuttaṃ — “imaṃ lokaṃ anuvicarantī”ti. |
Therefore it is said, “they wander about this world.” |
kacci bahūtiādi tesaṃ upaparikkhākāradassanatthaṃ vuttaṃ. |
‘Are there many,’ etc., is said to show their manner of investigation. |
evaṃ upaparikkhantā hi te anuvicaranti. |
For they wander about investigating thus. |
tattha uposathaṃ upavasantīti māsassa aṭṭhavāre uposathaṅgāni adhiṭṭhahanti. |
Therein, ‘they observe the Uposatha’ means they undertake the Uposatha precepts eight times a month. |
paṭijāgarontīti paṭijāgarauposathakammaṃ nāma karonti. |
‘They keep watch’ means they do the Uposatha observance of keeping watch. |
taṃ karontā ekasmiṃ addhamāse catunnaṃ uposathadivasānaṃ paccuggamanānuggamanavasena karonti. |
In doing that, they do it by way of anticipating and following up on the four Uposatha days in one half-month. |
pañcamīuposathaṃ paccuggacchantā catutthiyaṃ uposathikā honti, anugacchantā chaṭṭhiyaṃ. |
Anticipating the fifth-day Uposatha, they observe it on the fourth; following it up, on the sixth. |
aṭṭhamīuposathaṃ paccuggacchantā sattamiyaṃ, anugacchantā navamiyaṃ. |
Anticipating the eighth-day Uposatha, on the seventh; following it up, on the ninth. |
cātuddasiṃ paccuggacchantā terasiyaṃ, pannarasīuposathaṃ anugacchantā pāṭipade uposathikā honti. |
Anticipating the fourteenth, on the thirteenth; following up on the fifteenth-day Uposatha, they observe it on the first day of the next fortnight. |
puññāni karontīti saraṇagamananiccasīlapupphapūjādhammassavanapadīpasahassāaropanavihārakaraṇādīni nānappakārāni puññāni karonti. |
‘They do meritorious deeds’ means they do various kinds of meritorious deeds such as taking refuge, the regular precepts, offering flowers, listening to the Dhamma, lighting a thousand lamps, and building monasteries. |
te evaṃ anuvicaritvā puññakammakārakānaṃ nāmagottāni sovaṇṇamaye paṭṭe likhitvā āharitvā catunnaṃ mahārājānaṃ denti. |
They, having wandered about thus, and having written the names and clans of the doers of meritorious deeds on a golden plate, bring it and give it to the Four Great Kings. |
puttā imaṃ lokaṃ anuvicarantīti catūhi mahārājehi purimanayeneva pahitattā anuvicaranti. |
‘Their sons wander about this world’ means they wander about, having been sent by the Four Great Kings in the same way as before. |
tadahūti taṃdivasaṃ. |
‘On that day’ means on that day. |
uposatheti uposathadivase. |
‘On the Uposatha’ means on the Uposatha day. |
♦ sace, bhikkhave, appakā hontīti catunnaṃ mahārājānaṃ amaccā pārisajjā tā tā gāmanigamarājadhāniyo upasaṅkamanti, tato taṃ upanissāya adhivatthā devatā “mahārājānaṃ amaccā āgatā”ti paṇṇākāraṃ gahetvā tesaṃ santikaṃ gacchanti. |
♦ ‘If, bhikkhus, there are few’ means the ministers and courtiers of the Four Great Kings approach those villages, towns, and capital cities. Then the devas dwelling depending on that place, thinking, “The ministers of the great kings have come,” take gifts and go to them. |
te paṇṇākāraṃ gahetvā “kacci nu kho mārisā bahū manussā matteyyā”ti vuttanayena manussānaṃ puññapaṭipattiṃ pucchitvā “āma, mārisa, imasmiṃ gāme asuko ca asuko ca puññāni karontī”ti vutte tesaṃ nāmagottaṃ likhitvā aññattha gacchanti. |
They, taking the gifts, and having asked about the virtuous practice of the people in the way, “Are there many people, good sirs, who are respectful to their mothers?”, and being told, “Yes, good sir, in this village so-and-so and so-and-so are doing meritorious deeds,” they write down their names and clans and go elsewhere. |
atha cātuddasiyaṃ catunnaṃ mahārājānaṃ puttāpi tameva suvaṇṇapaṭṭaṃ gahetvā teneva nayena anuvicarantā nāmagottāni likhanti. |
Then on the fourteenth, the sons of the Four Great Kings also, taking that same golden plate, wander about in the same way and write down the names and clans. |
tadahuposathe pannarase cattāropi mahārājāno teneva nayena tasmiṃyeva suvaṇṇapaṭṭe nāmagottāni likhanti. |
On that Uposatha day, the fifteenth, the Four Great Kings themselves, in the same way, write the names and clans on that very golden plate. |
te suvaṇṇapaṭṭaparimāṇeneva — “imasmiṃ kāle manussā appakā, imasmiṃ kāle bahukā”ti jānanti. |
By the measure of the golden plate, they know, “At this time there are few people, at this time there are many.” |
taṃ sandhāya “sace, bhikkhave, appakā honti manussā”tiādi vuttaṃ. |
With reference to that, it is said, “If, bhikkhus, there are few people,” etc. |
devānaṃ tāvatiṃsānanti paṭhamaṃ abhinibbatte tettiṃsa devaputte upādāya evaṃladdhanāmānaṃ. |
‘Of the Tāvatiṃsa devas’ means of those who received this name on account of the thirty-three devaputtas who were first reborn. |
tesaṃ pana uppattikathā dīghanikāye sakkapañhasuttavaṇṇanāya vitthāritā. |
The story of their birth is detailed in the commentary on the Sakkapañha Sutta in the Dīgha Nikāya. |
tenāti tena ārocanena, tena vā puññakārakānaṃ appakabhāvena. |
‘By that’ means by that report, or by the fewness of the doers of merit. |
dibbā vata, bho, kāyā parihāyissantīti navanavānaṃ devaputtānaṃ apātubhāvena devakāyā parihāyissanti, ramaṇīyaṃ dasayojanasahassaṃ devanagaraṃ suññaṃ bhavissati. |
‘The divine hosts, alas, will decline’ means by the non-appearance of new devaputtas, the hosts of devas will decline; the pleasant city of the devas, ten thousand yojanas in extent, will become empty. |
paripūrissanti asurakāyāti cattāro apāyā paripūrissanti. |
‘The hosts of the asuras will be filled’ means the four woeful states will be filled. |
iminā “mayaṃ paripuṇṇe devanagare devasaṅghamajjhe nakkhattaṃ kīḷituṃ na labhissāmā”ti anattamanā honti. |
By this, they are displeased, thinking, “We will not be able to celebrate the festival in the midst of the assembly of devas in a full city of devas.” |
sukkapakkhepi imināva upāyena attho veditabbo. |
In the bright side also, the meaning should be understood in this same way. |
♦ bhūtapubbaṃ, bhikkhave, sakko devānamindoti attano sakkadevarājakālaṃ sandhāya katheti. |
♦ ‘Once upon a time, bhikkhus, Sakka, the lord of the devas,’ — he says this with reference to his own time as Sakka, the king of the devas. |
ekassa vā sakkassa ajjhāsayaṃ gahetvā kathetīti vuttaṃ. |
Or it is said that he speaks, taking the inclination of one Sakka. |
anunayamānoti anubodhayamāno. |
‘Exhorting’ means instructing. |
tāyaṃ velāyanti tasmiṃ kāle. |
‘At that time’ means at that time. |
♦ pāṭihāriyapakkhañcāti ettha pāṭihāriyapakkho nāma antovasse temāsaṃ nibaddhuposatho, taṃ asakkontassa dvinnaṃ pavāraṇānaṃ antare ekamāsaṃ nibaddhuposatho, tampi asakkontassa paṭhamapavāraṇato paṭṭhāya eko addhamāso pāṭihāriyapakkhoyeva nāma. |
♦ ‘And the special observance’ — here, the special observance is the regular Uposatha for the three months of the rains retreat. For one who is unable to do that, the regular Uposatha for one month between the two Pavāraṇās. For one who is unable to do even that, the half-month from the first Pavāraṇā is called the special observance. |
aṭṭhaṅgasusamāgatanti aṭṭhahi guṇaṅgehi samannāgataṃ. |
‘Well-endowed with the eight factors’ means endowed with the eight good factors. |
yopissa mādiso naroti yopi satto mādiso bhaveyya. |
‘Whoever, being a man, is like me’ means whoever, being a being, would be like me. |
sakkopi kira vuttappakārassa uposathakammassa guṇaṃ jānitvā dve devalokasampattiyo pahāya māsassa aṭṭha vāre uposathaṃ upavasati. |
It is said that Sakka, knowing the virtue of the Uposatha observance of the kind described, and having abandoned the two prosperities of the devaloka, observes the Uposatha eight times a month. |
tasmā evamāha. |
Therefore he said thus. |
aparo nayo — yopissa mādiso naroti yopi satto mādiso assa, mayā pattaṃ sampattiṃ pāpuṇituṃ iccheyyāti attho. |
Another way: ‘whoever, being a man, is like me’ means whoever, being a being, is like me; may he wish to attain the prosperity I have attained is the meaning. |
sakkā hi evarūpena uposathakammena sakkasampattiṃ pāpuṇitunti ayamettha adhippāyo. |
For it is possible to attain the prosperity of Sakka by such an Uposatha observance. This is the intention here. |
♦ vusitavāti vutthavāso. |
♦ ‘Has lived the life’ means has lived the life. |
katakaraṇīyoti catūhi maggehi kattabbakiccaṃ katvā ṭhito. |
‘Has done what was to be done’ means having done the duty to be done by the four paths, he stands. |
ohitabhāroti khandhabhārakilesabhārābhisaṅkhārabhāre otāretvā ṭhito. |
‘Has laid down the burden’ means having laid down the burden of the aggregates, the burden of the defilements, and the burden of volitional formations, he stands. |
anuppattasadatthoti sadattho vuccati arahattaṃ, taṃ anuppatto. |
‘Has attained his own goal’ means his own goal is called arahantship; he has attained that. |
parikkhīṇabhavasaṃyojanoti yena saṃyojanena baddho bhavesu ākaḍḍhīyati, tassa khīṇattā parikkhīṇabhavasaṃyojano. |
‘With the fetter of existence destroyed’ means because the fetter by which he is bound and dragged into existences is destroyed, he is one with the fetter of existence destroyed. |
sammadaññā vimuttoti hetunā nayena kāraṇena jānitvā vimutto. |
‘Liberated by right final knowledge’ means liberated by knowing with cause, method, and reason. |
kallaṃ vacanāyāti yuttaṃ vattuṃ. |
‘It is fitting to say’ means it is right to say. |
♦ yopissa mādiso naroti yopi mādiso khīṇāsavo assa, sopi evarūpaṃ uposathaṃ upavaseyyāti uposathakammassa guṇaṃ jānanto evaṃ vadeyya. |
♦ ‘Whoever, being a man, is like me’ means whoever, being an arahant, is like me; he too, knowing the virtue of such an Uposatha observance, would observe it, he would say thus. |
aparo nayo yopissa mādiso naroti yopi satto mādiso assa, mayā pattaṃ sampattiṃ pāpuṇituṃ iccheyyāti attho. |
Another way: ‘whoever, being a man, is like me’ means whoever, being a being, is like me; may he wish to attain the prosperity I have attained is the meaning. |
sakkā hi evarūpena uposathakammena khīṇāsavasampattiṃ pāpuṇitunti ayamettha adhippāyo. |
For it is possible to attain the prosperity of an arahant by such an Uposatha observance. This is the intention here. |
aṭṭhamaṃ uttānatthameva. |
The eighth has a clear meaning. |
♦ 9. sukhumālasuttavaṇṇanā AN 3.39 |
♦ 9. Commentary on the Sukhumāla Sutta |
♦ 39. navame sukhumāloti niddukkho. |
♦ 39. In the ninth, ‘delicate’ means without suffering. |
paramasukhumāloti paramaniddukkho. |
‘Extremely delicate’ means extremely without suffering. |
accantasukhumāloti satataniddukkho. |
‘Utterly delicate’ means constantly without suffering. |
imaṃ bhagavā kapilapure nibbattakālato paṭṭhāya niddukkhabhāvaṃ gahetvā āha, cariyakāle pana tena anubhūtadukkhassa anto natthīti. |
The Blessed One said this, taking his state of being without suffering from the time of his birth in Kapilapura; but during the time of his practice, there was no end to the suffering he experienced. |
ekatthāti ekissā pokkharaṇiyā. |
‘In one’ means in one pond. |
uppalaṃ vappatīti uppalaṃ ropeti. |
‘A blue lotus is planted’ means a blue lotus is planted. |
sā nīluppalavanasañchannā hoti. |
That is covered with a grove of blue lotuses. |
padumanti paṇḍarapadumaṃ. |
‘A red lotus’ means a white lotus. |
puṇḍarīkanti rattapadumaṃ. |
‘A white lotus’ means a red lotus. |
evaṃ itarāpi dve padumapuṇḍarīkavanehi sañchannā honti. |
Thus the other two also are covered with groves of red and white lotuses. |
bodhisattassa kira sattaṭṭhavassikakāle rājā amacce pucchi — “taruṇadārakā katarakīḷikaṃ piyāyantī”ti? |
It is said that when the Bodhisatta was seven or eight years old, the king asked the ministers, “What kind of play do young boys like?” |
udakakīḷikaṃ devāti. |
“Water-play, Your Majesty.” |
tato rājā kuddālakammakārake sannipātetvā pokkharaṇiṭṭhānāni gaṇhāpesi. |
Then the king, having assembled the spade-workers, had the sites for the ponds taken. |
atha sakko devarājā āvajjento taṃ pavattiṃ ñatvā — “na yutto mahāsattassa mānusakaparibhogo, dibbaparibhogo yutto”ti vissakammaṃ āmantetvā — “gaccha, tāta, mahāsattassa kīḷābhūmiyaṃ pokkharaṇiyo māpehī”ti āha. |
Then Sakka, the king of the devas, adverting, and knowing that event, and thinking, “A human enjoyment is not suitable for the great being; a divine enjoyment is suitable,” and having summoned Vissakamma, said, “Go, dear sir, and create ponds in the playground of the great being.” |
kīdisā hontu, devāti? |
“What should they be like, Your Majesty?” |
apagatakalalakaddamā hontu vippakiṇṇamaṇimuttapavāḷikā sattaratanamayapākāraparikkhittā pavāḷamayauṇhīsehi maṇimayasopānabāhukehi suvaṇṇarajatamaṇimayaphalakehi sopānehi samannāgatā. |
“Let them be free from sludge and mud, strewn with jewels, pearls, and coral, surrounded by a wall of the seven kinds of gems, with coral handrails, jewel stair-railings, and stairs with planks of gold, silver, and jewels. |
suvaṇṇarajatamaṇipavāḷamayā cettha nāvā hontu, suvaṇṇanāvāya rajatapallaṅko hotu, rajatanāvāya suvaṇṇapallaṅko, maṇināvāya pavāḷapallaṅko, pavāḷanāvāya maṇipallaṅko, suvaṇṇarajatamaṇipavāḷamayāva udakasecananāḷikā hontu, pañcavaṇṇehi ca padumehi sañchannā hontūti. |
And let there be boats of gold, silver, jewels, and coral here. Let there be a silver couch in the golden boat, a golden couch in the silver boat, a coral couch in the jewel boat, and a jewel couch in the coral boat. And let there be water-sprinkling pipes of gold, silver, jewels, and coral, and let them be covered with lotuses of five colors.” |
“sādhu, devā”ti vissakammadevaputto sakkassa paṭissutvā rattibhāge otaritvā rañño gāhāpitapokkharaṇiṭṭhānesuyeva teneva niyāmena pokkharaṇiyo māpesi. |
“Very well, Your Majesty,” Vissakamma the devaputta, having assented to Sakka, descended during the night and, in the very places for the ponds that had been taken by the king, created the ponds in that same way. |
♦ nanu cetā apagatakalalakaddamā, kathamettha padumāni pupphiṃsūti? |
♦ But are these not free from sludge and mud? How did lotuses blossom here? |
so kira tāsu pokkharaṇīsu tattha tattha suvaṇṇarajatamaṇipavāḷamayā khuddakanāvāyo māpetvā “etā kalalakaddamapūritā ca hontu, pañcavaṇṇāni cettha padumāni pupphantū”ti adhiṭṭhāsi. |
It is said that in those ponds, he created small boats of gold, silver, jewels, and coral here and there, and resolved, “Let them be filled with sludge and mud, and let lotuses of five colors blossom here.” |
evaṃ pañcavaṇṇāni padumāni pupphiṃsu, reṇuvaṭṭiyo uggantvā udakapiṭṭhaṃ ajjhottharitvā vicaranti. |
Thus lotuses of five colors blossomed; the pollen-stalks rose and, covering the surface of the water, moved about. |
pañcavidhā bhamaragaṇā upakūjantā vicaranti. |
Five kinds of swarms of bees buzzed about. |
evaṃ tā māpetvā vissakammo devapurameva gato. |
Having created them thus, Vissakamma went to the city of the devas itself. |
tato vibhātāya rattiyā mahājano disvā “mahāpurissassa māpitā bhavissantī”ti gantvā rañño ārocesi. |
Then at the dawn of the night, the great populace, seeing it, and thinking, “They must have been created for the great being,” went and informed the king. |
rājā mahājanaparivāro gantvā pokkharaṇiyo disvā “mama puttassa puññiddhiyā devatāhi māpitā bhavissantī”ti attamano ahosi. |
The king, surrounded by a great populace, went and, seeing the ponds, was pleased, thinking, “They must have been created by the devas through the power of my son’s merit.” |
tato paṭṭhāya mahāpuriso udakakīḷikaṃ agamāsi. |
From then on, the great being went to play in the water. |
♦ yāvadeva mamatthāyāti ettha yāvadevāti payojanāvadhiniyāmavacanaṃ, yāva mameva atthāya, natthettha aññaṃ kāraṇanti attho. |
♦ ‘Just for my sake’ — here, ‘yāvadeva’ is a word that limits and defines the purpose; the meaning is, just for my sake, there is no other reason here. |
na kho panassāhanti na kho panassa ahaṃ. |
‘But not of that’ means but not of that I. |
akāsikaṃ candananti asaṇhaṃ candanaṃ. |
‘Coarse sandalwood’ means sandalwood that is not fine. |
kāsikaṃ, bhikkhave, su me taṃ veṭhananti, bhikkhave, veṭhanampi me kāsikaṃ hoti. |
‘Kāsika, bhikkhus, was my turban’ means, bhikkhus, my turban also was of Kāsika cloth. |
ettha hi suiti ca tanti ca nipātamattaṃ, meti sāmivacanaṃ. |
Here, ‘su’ and ‘taṃ’ are just particles; ‘me’ is a possessive. |
veṭhanampi me saṇhameva hotīti dasseti. |
It shows that my turban also was fine. |
kāsikā kañcukāti pārupanakañcukopi saṇhakañcukova. |
‘Kāsika tunics’ means the tunic for wearing also was a fine tunic. |
setacchattaṃ dhārīyatīti mānusakasetacchattampi dibbasetacchattampi uparidhāritameva hoti. |
‘A white parasol was held’ means both a human white parasol and a divine white parasol were held over. |
mā naṃ phusi sītaṃ vāti mā etaṃ bodhisattaṃ sītaṃ vā uṇhādīsu vā aññataraṃ phusatūti attho. |
‘Lest it should touch him, the cold’ means lest the cold or anything else among heat, etc., should touch this Bodhisatta is the meaning. |
♦ tayo pāsādā ahesunti bodhisatte kira soḷasavassuddesike jāte suddhodanamahārājā “puttassa vasanakapāsāde kāressāmī”ti vaḍḍhakino sannipātāpetvā bhaddakena nakkhattamuhuttena navabhūmikataparikammaṃ kāretvā tayo pāsāde kārāpesi. |
♦ ‘There were three palaces’ — it is said that when the Bodhisatta was sixteen years old, the great king Suddhodana, thinking, “I will have palaces built for my son to live in,” and having assembled the carpenters, and having had the nine-storied preparatory work done at a good astrological moment, had three palaces built. |
te sandhāyetaṃ vuttaṃ. |
This is said with reference to them. |
hemantikotiādīsu yattha sukhaṃ hemante vasituṃ, ayaṃ hemantiko. |
In ‘for the winter,’ etc., where it is pleasant to live in the winter, this is the winter one. |
itaresupi eseva nayo. |
In the others, the same method applies. |
ayaṃ panettha vacanattho — hemante vāso hemantaṃ, hemantaṃ arahatīti hemantiko. |
This is the meaning of the words here: a dwelling in the winter is hemanta; fit for hemanta is hemantiko. |
itaresupi eseva nayo. |
In the others, the same method applies. |
♦ tattha hemantiko pāsādo navabhūmako ahosi, bhūmiyo panassa uṇhautuggāhāpanatthāya nīcā ahesuṃ. |
♦ Therein, the winter palace was of nine stories, but its stories were low for the purpose of retaining heat. |
tattha dvāravātapānāni suphusitakavāṭāni ahesuṃ nibbivarāni. |
There the doors and windows had well-fitted shutters and were without gaps. |
cittakammampi karontā tattha tattha pajjalite aggikkhandheyeva akaṃsu. |
And in doing the painting, they made blazing fires here and there. |
bhūmattharaṇaṃ panettha kambalamayaṃ, tathā sāṇivitānanivāsanapārupanaveṭhanāni. |
The floor-covering here was of woollen blankets, as were the canopies, robes for wearing and draping, and turbans. |
vātapānāni uṇhaggāhāpanatthaṃ divā vivaṭāni rattiṃ pihitāni honti. |
The windows, for the purpose of retaining heat, were open during the day and closed at night. |
♦ gimhiko pana pañcabhūmako ahosi. |
♦ The summer one, however, was of five stories. |
sītautuggāhāpanatthaṃ panettha bhūmiyo uccā asambādhā ahesuṃ. |
Here, for the purpose of retaining cold, the stories were high and not cramped. |
dvāravātapānāni nātiphusitāni savivarāni sajālāni ahesuṃ. |
The doors and windows were not too well-fitted, with gaps and lattices. |
cittakamme uppalāni padumāni puṇḍarīkāniyeva akaṃsu. |
In the painting, they made only blue lotuses, red lotuses, and white lotuses. |
bhūmattharaṇaṃ panettha dukūlamayaṃ, tathā sāṇivitānanivāsanapārupanaveṭhanāni. |
The floor-covering here was of fine linen, as were the canopies, robes for wearing and draping, and turbans. |
vātapānasamīpesu cettha nava cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti. |
Near the windows, they placed nine pots, filled them with water, and covered them with blue lotuses, etc. |
tesu tesu padesesu udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti. |
In these and those places, they made water-fountains from which streams of water came out as if it were raining. |
antopāsāde tattha tattha kalalapūrā doṇiyo ṭhapetvā pañcavaṇṇāni padumāni ropayiṃsu. |
Inside the palace, they placed tubs full of mud here and there and planted lotuses of five colors. |
pāsādamatthake sukkhamahiṃsacammaṃ bandhitvā yantaṃ parivattetvā yāva chadanapiṭṭhiyā pāsāṇe āropetvā tasmiṃ vissajjenti. |
On the top of the palace, they tied a dry buffalo-hide, and turning a machine, they raised stones up to the roof-ridge and released them on it. |
tesaṃ camme pavaṭṭantānaṃ saddo meghagajjitaṃ viya hoti. |
The sound of them rolling on the hide was like the sound of thunder. |
dvāravātapānāni panettha divā pihitāni honti rattiṃ vivaṭāni. |
The doors and windows here were closed during the day and open at night. |
♦ vassiko sattabhūmako ahosi. |
♦ The rainy-season one was of seven stories. |
bhūmiyo panettha dvinnampi utūnaṃ gāhāpanatthāya nātiuccā nātinīcā akaṃsu. |
Here, for the purpose of retaining both seasons, they made the stories neither too high nor too low. |
ekaccāni dvāravātapānāni suphusitāni, ekaccāni savivarāni. |
Some doors and windows were well-fitted, some had gaps. |
tattha cittakammampi kesuci ṭhānesu pajjalitāggikkhandhavasena, kesuci jātassaravasena kataṃ. |
There the painting was done in some places with blazing fires, in some with natural lakes. |
bhūmattharaṇādīni panettha kambaladukūlavasena ubhayamissakāni. |
The floor-coverings, etc., here were a mixture of both woollen and fine linen. |
ekacce dvāravātapānā rattiṃ vivaṭā divā pihitā, ekacce divā vivaṭā rattiṃ pihitā. |
Some doors and windows were open at night and closed during the day; some were open during the day and closed at night. |
tayopi pāsādā ubbedhena samappamāṇā. |
All three palaces were of the same height. |
bhūmikāsu pana nānattaṃ ahosi. |
But there was a difference in the stories. |
♦ evaṃ niṭṭhitesu pāsādesu rājā cintesi — “putto me vayappatto, chattamassa ussāpetvā rajjasiriṃ passissāmī”ti. |
♦ When the palaces were thus finished, the king thought, “My son has come of age; I will raise the parasol for him and see the glory of kingship.” |
so sākiyānaṃ paṇṇāni pahiṇi — “putto me vayappatto, rajje naṃ patiṭṭhāpessāmi, sabbe attano attano gehesu vayappattā, dārikā imaṃ gehaṃ pesentū”ti. |
He sent a message to the Sākyans: “My son has come of age; I will establish him in the kingdom. Let all who have daughters of age in their own houses send them to this house.” |
te sāsanaṃ sutvā — “kumāro kevalaṃ dassanakkhamo rūpasampanno, na kiñci sippaṃ jānāti, dārabharaṇaṃ kātuṃ na sakkhissati, na mayaṃ dhītaro dassāmā”ti āhaṃsu. |
They, having heard the message, said, “The prince is merely fit to be looked at, endowed with beauty; he knows no craft. He will not be able to support a wife. We will not give our daughters.” |
rājā taṃ pavattiṃ sutvā puttassa santikaṃ gantvā ārocesi. |
The king, having heard that news, went to his son and informed him. |
bodhisatto “kiṃ sippaṃ dassetuṃ vaṭṭati, tātā”ti āha. |
The Bodhisatta said, “What craft is it proper to show, father?” |
sahassathāmadhanuṃ āropetuṃ vaṭṭati, tātāti. |
“It is proper to string the thousand-strength bow, dear son.” |
tena hi āharāpethāti. |
“Then have it brought.” |
rājā āharāpetvā adāsi. |
The king had it brought and gave it. |
dhanuṃ purisasahassaṃ āropeti, purisasahassaṃ oropeti. |
A thousand men string the bow, a thousand men unstring it. |
mahāpuriso dhanuṃ āharāpetvā pallaṅke nisinnova jiyaṃ pādaṅguṭṭhake veṭhetvā kaḍḍhanto pādaṅguṭṭhakeneva dhanuṃ āropetvā vāmena hatthena daṇḍe gahetvā dakkhiṇena hatthena kaḍḍhitvā jiyaṃ pothesi. |
The great being, having had the bow brought, and sitting on the couch, wrapped the string around his big toe, and pulling, he strung the bow with his big toe alone. And taking the arrows with his left hand, and pulling with his right, he plucked the string. |
sakalanagaraṃ uppatanākārappattaṃ ahosi. |
The whole city was as if it would leap up. |
“kiṃ saddo eso”ti ca vutte “devo gajjatī”ti āhaṃsu. |
And when it was asked, “What is that sound?”, they said, “A deva is thundering.” |
athaññe “tumhe na jānātha, na devo gajjati, aṅgīrasassa kumārassa sahassathāmadhanuṃ āropetvā jiyaṃ pothentassa jiyappahārasaddo eso”ti āhaṃsu. |
Then others said, “You do not know; it is not a deva thundering. It is the sound of the striking of the string of the thousand-strength bow as the prince of the Aṅgīrasas, having strung it, plucks the string.” |
sākiyā tāvatakeneva āraddhacittā ahesuṃ. |
The Sākyans were pleased with just that much. |
♦ mahāpuriso “aññaṃ kiṃ kātuṃ vaṭṭatī”ti āha. |
♦ The great being said, “What else is it proper to do?” |
aṭṭhaṅgulamattabahalaṃ ayopaṭṭaṃ kaṇḍena vinivijjhituṃ vaṭṭatīti. |
“It is proper to pierce an iron plate eight fingers thick with an arrow.” |
taṃ vinivijjhitvā “aññaṃ kiṃ kātuṃ vaṭṭatī”ti āha. |
Having pierced that, he said, “What else is it proper to do?” |
caturaṅgulabahalaṃ asanaphalakaṃ vinivijjhituṃ vaṭṭatīti. |
“It is proper to pierce a plank of asana wood four fingers thick.” |
taṃ vinivijjhitvā “aññaṃ kiṃ kātuṃ vaṭṭatī”ti āha. |
Having pierced that, he said, “What else is it proper to do?” |
vidatthibahalaṃ udumbaraphalakaṃ vinivijjhituṃ vaṭṭatīti. |
“It is proper to pierce a plank of udumbara wood a span thick.” |
taṃ vinivijjhitvā “aññaṃ kiṃ kātuṃ vaṭṭatī”ti. |
Having pierced that, he said, “What else is it proper to do?” |
yante baddhaṃ phalakasataṃ vinivijjhituṃ vaṭṭatīti. |
“It is proper to pierce a hundred planks bound in a machine.” |
taṃ vinivijjhitvā “aññaṃ kiṃ kātuṃ vaṭṭatī”ti āha. |
Having pierced that, he said, “What else is it proper to do?” |
saṭṭhipaṭalaṃ sukkhamahiṃsacammaṃ vinivijjhituṃ vaṭṭatīti. |
“It is proper to pierce sixty layers of dry buffalo-hide.” |
tampi vinivijjhitvā “aññaṃ kiṃ kātuṃ vaṭṭatī”ti āha. |
Having pierced that also, he said, “What else is it proper to do?” |
tato vālikasakaṭādīni ācikkhiṃsu. |
Then they told him about carts of sand, etc. |
mahāsatto vālikasakaṭampi palālasakaṭampi vinivijjhitvā udake ekusabhappamāṇaṃ kaṇḍaṃ pesesi, thale aṭṭhausabhappamāṇaṃ. |
The great being, having pierced both a cart of sand and a cart of straw, sent an arrow a distance of one usabha in water, and eight usabhas on land. |
atha naṃ “idāni vātiṅgaṇasaññāya vālaṃ vijjhituṃ vaṭṭatī”ti āhaṃsu. |
Then they said to him, “Now it is proper to shoot a hair with the sign of a target.” |
tena hi bandhāpethāti. |
“Then have it tied.” |
saddantare bajjhatu, tātāti. |
“Let it be tied at the distance of a sound, dear boy.” |
purato gacchantu, gāvutantare bandhantūti. |
“Let it go further, let them tie it at a distance of a gāvuta.” |
purato gacchantu, addhayojane bandhantūti . |
“Let it go further, let them tie it at a distance of half a yojana.” |
purato gacchantu yojane bandhantūti. |
“Let it go further, let them tie it at a distance of a yojana.” |
bandhāpetha, tātāti yojanamatthake vātiṅgaṇasaññāya vālaṃ bandhāpetvā rattandhakāre meghapaṭalacchannāsu disāsu kaṇḍaṃ khipi, taṃ gantvā yojanamatthake vālaṃ phāletvā pathaviṃ pāvisi. |
“Have it tied, dear boy.” He had a hair tied with the sign of a target at a distance of a yojana, and in the dark of night, with the directions covered by a mass of clouds, he shot an arrow. It went and, splitting the hair at a distance of a yojana, entered the earth. |
na kevalañca ettakameva, taṃ divasaṃ pana mahāsatto loke vattamānasippaṃ sabbameva sandassesi. |
And not only this much, but on that day the great being demonstrated all the crafts existing in the world. |
sakyarājāno attano attano dhītaro alaṅkaritvā pesayiṃsu, cattālīsasahassanāṭakitthiyo ahesuṃ. |
The Sākyan kings adorned their respective daughters and sent them; there were forty thousand dancing-women. |
mahāpuriso tīsu pāsādesu devo maññe paricārento mahāsampattiṃ anubhavati. |
The great being, in the three palaces, being attended to as if by a deva, experienced great prosperity. |
♦ nippurisehīti purisavirahitehi. |
♦ ‘By those without men’ means by those devoid of men. |
na kevalaṃ cettha tūriyāneva nippurisāni, sabbaṭṭhānānipi nippurisāneva. |
And not only were the musical instruments here without men, but all the places were without men. |
dovārikāpi itthiyova, nhāpanādiparikammakarāpi itthiyova . |
The doorkeepers were also women, and those who did the work of bathing, etc., were also women. |
rājā kira “tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā parisaṅkā uppajjati, sā me puttassa mā ahosī”ti sabbakiccesu itthiyova ṭhapesi. |
The king, it is said, thinking, “For one experiencing such prosperity of lordship and happiness, a doubt arises upon seeing a man. May that not be for my son,” appointed only women in all duties. |
paricārayamānoti modamāno. |
‘Being attended to’ means rejoicing. |
na heṭṭhāpāsādaṃ orohāmīti pāsādato heṭṭhā na otarāmi. |
‘I do not descend to the lower floor of the palace’ means I do not descend below from the palace. |
iti maṃ cattāro māse añño sikhābaddho puriso nāma passituṃ nālattha. |
Thus for four months no other man with a top-knot was able to see me. |
yathāti yena niyāmena. |
‘As’ means in which way. |
dāsakammakaraporisassāti dāsānañceva devasikabhattavetanābhatānaṃ kammakarānañca nissāya jīvamānapurisānañca. |
‘Of the slaves, workers, and servants’ means of the slaves, and of the men who live on daily food and wages, and of the servants. |
kaṇājakanti sakuṇḍakabhattaṃ. |
‘Broken rice’ means rice with bran. |
bilaṅgadutiyanti kañjikadutiyaṃ. |
‘With sour gruel as the second’ means with sour gruel as the second. |
♦ evarūpāya iddhiyāti evaṃjātikāya puññiddhiyā samannāgatassa. |
♦ ‘With such power’ means endowed with such a kind of merit-power. |
evarūpena ca sukhumālenāti evaṃjātikena ca niddukkhabhāvena. |
‘And with such delicacy’ means and with such a kind of state of being without suffering. |
sokhumālenātipi pāṭho. |
The reading is also ‘sokhumālena’. |
evaṃ tathāgato ettakena ṭhānena attano sirisampattiṃ kathesi. |
Thus the Tathāgata, by this much, spoke of his own glory and prosperity. |
kathento ca na uppilāvitabhāvatthaṃ kathesi, “evarūpāyapi pana sampattiyā ṭhito pamādaṃ akatvā appamattova ahosin”ti appamādalakkhaṇasseva dīpanatthaṃ kathesi. |
And in speaking, he did not speak for the purpose of boasting, but he spoke for the purpose of showing the characteristic of heedfulness, “Even while standing in such prosperity, I did not act with heedlessness, but was heedful.” |
teneva assutavā kho puthujjanotiādimāha. |
For that very reason he said, ‘But an uninstructed ordinary person,’ etc. |
tattha paranti parapuggalaṃ. |
Therein, ‘another’ means another person. |
jiṇṇanti jarājiṇṇaṃ. |
‘Old’ means worn out by age. |
aṭṭīyatīti aṭṭo pīḷito hoti. |
‘He is afflicted’ means he is afflicted, tormented. |
harāyatīti hiriṃ karoti lajjati. |
‘He is ashamed’ means he feels shame, he is ashamed. |
jigucchatīti asuciṃ viya disvā jigucchaṃ uppādeti. |
‘He is disgusted’ means seeing it as if it were impure, he raises disgust. |
attānaṃyeva atisitvāti jarādhammampi samānaṃ attānaṃ atikkamitvā aṭṭīyati harāyatīti attho. |
‘Having gone beyond himself’ means the meaning is that, being himself subject to old age, he goes beyond and is afflicted and ashamed. |
jarādhammoti jarāsabhāvo. |
‘Subject to old age’ means of the nature of old age. |
jaraṃ anatītoti jaraṃ anatikkanto, anto jarāya vattāmi. |
‘Not having gone beyond old age’ means not having transcended old age; I exist within old age. |
iti paṭisañcikkhatoti evaṃ paccavekkhantassa. |
‘He reflects thus’ means for one reflecting thus. |
yobbanamadoti yobbanaṃ nissāya uppajjanako mānamado. |
‘The pride of youth’ means the pride of conceit that arises depending on youth. |
sabbaso pahīyīti sabbākārena pahīno. |
‘Was completely abandoned’ means was abandoned in every way. |
maggena pahīnasadiso katvā dassito. |
It is shown as if it were abandoned by the path. |
na panesa maggena pahīno, paṭisaṅkhānena pahīnova kathitoti veditabbo. |
But it should be known that it is not abandoned by the path, but is spoken of as abandoned by reflection. |
bodhisattassa hi devatā jarāpattaṃ dassesuṃ. |
For the devas showed the Bodhisatta one who had reached old age. |
tato paṭṭhāya yāva arahattā antarā mahāsattassa yobbanamado nāma na uppajjati. |
From then on, until arahantship, the pride of youth did not arise in the great being in the meantime. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
ettha pana ārogyamadoti ahaṃ nirogoti ārogyaṃ nissāya uppajjanako mānamado. |
Here, however, ‘the pride of health’ means the pride of conceit that arises depending on health, thinking, “I am healthy.” |
jīvitamadoti ahaṃ ciraṃ jīvīti taṃ nissāya uppajjanako mānamado. |
‘The pride of life’ means the pride of conceit that arises depending on it, thinking, “I will live long.” |
sikkhaṃ paccakkhāyāti sikkhaṃ paṭikkhipitvā. |
‘Having given up the training’ means having rejected the training. |
hīnāyāvattatīti hīnāya lāmakāya gihibhāvāya āvattati. |
‘He reverts to a low state’ means he reverts to a low, base state of a householder. |
♦ yathādhammāti byādhiādīhi yathāsabhāvā. |
♦ ‘As they really are’ means as they are by nature, with sickness, etc. |
tathāsantāti yathā santā eva aviparītabyādhiādisabhāvāva hutvāti attho. |
‘Being as they are’ means being just as they are, with the unperverted nature of sickness, etc., is the meaning. |
jigucchantīti parapuggalaṃ jigucchanti. |
‘They are disgusted’ means they are disgusted with another person. |
mama evaṃ vihārinoti mayhaṃ evaṃ jigucchāvihārena viharantassa evaṃ jigucchanaṃ nappatirūpaṃ bhaveyya nānucchavikaṃ. |
‘For me living thus’ means for me living with such a disgusted life, such a disgust would not be fitting, not suitable. |
sohaṃ evaṃ viharantoti so ahaṃ evaṃ paraṃ jigucchamāno viharanto, evaṃ vā iminā paṭisaṅkhānavihārena viharanto. |
‘I, living thus’ means I, living with such a disgust for another, or living with this life of reflection. |
ñatvā dhammaṃ nirūpadhinti sabbūpadhivirahitaṃ nibbānadhammaṃ ñatvā. |
‘Having known the Dhamma without substrata’ means having known the Dhamma of Nibbāna, which is free from all substrata. |
sabbe made abhibhosmīti sabbe tayopi made abhibhaviṃ samatikkamiṃ. |
‘I have overcome all prides’ means I have overcome, I have transcended all three prides. |
nekkhamme daṭṭhu khematanti nibbāne khemabhāvaṃ disvā. |
‘Having seen security in renunciation’ means having seen the state of security in Nibbāna. |
nekkhammaṃ daṭṭhu khematotipi pāṭho, nibbānaṃ khemato disvāti attho. |
The reading is also ‘nekkhammaṃ daṭṭhu khemato’; the meaning is having seen Nibbāna as security. |
tassa me ahu ussāhoti tassa mayhaṃ taṃ nekkhammasaṅkhātaṃ nibbānaṃ abhipassantassa ussāho ahu, vāyāmo ahosīti attho. |
‘For me there was zeal’ means for me, seeing that Nibbāna which is called renunciation, there was zeal; there was effort is the meaning. |
nāhaṃ bhabbo etarahi, kāmāni paṭisevitunti ahaṃ dāni duvidhepi kāme paṭisevituṃ abhabbo. |
‘I am not able now to indulge in sensual pleasures’ means I am now unable to indulge in both kinds of sensual pleasures. |
anivatti bhavissāmīti pabbajjato ca sabbaññutaññāṇato ca na nivattissāmi, anivattako bhavissāmi. |
‘I will be one who does not turn back’ means I will not turn back from the life of renunciation and from the knowledge of omniscience; I will be one who does not turn back. |
brahmacariyaparāyaṇoti maggabrahmacariyaparāyaṇo jātosmīti attho. |
‘With the holy life as my goal’ means I have become one for whom the holy life of the path is the goal is the meaning. |
iti imāhi gāthāhi mahābodhipallaṅke attano āgamanīyavīriyaṃ kathesi. |
Thus, with these verses, he spoke of the energy of his coming to the great seat of enlightenment. |
♦ 10. ādhipateyyasuttavaṇṇanā AN 3.40 |
♦ 10. Commentary on the Ādhipateyya Sutta |
♦ 40. dasame ādhipateyyānīti jeṭṭhakakāraṇato nibbattāni. |
♦ 40. In the tenth, ‘sovereignties’ means produced from being the chief. |
attādhipateyyantiādīsu attānaṃ jeṭṭhakaṃ katvā nibbattitaṃ guṇajātaṃ attādhipateyyaṃ. |
In ‘self-sovereignty,’ etc., the set of qualities produced by making oneself the chief is self-sovereignty. |
lokaṃ jeṭṭhakaṃ katvā nibbattitaṃ lokādhipateyyaṃ. |
That produced by making the world the chief is world-sovereignty. |
navavidhaṃ lokuttaradhammaṃ jeṭṭhakaṃ katvā nibbattitaṃ dhammādhipateyyaṃ. |
That produced by making the ninefold supramundane Dhamma the chief is Dhamma-sovereignty. |
na iti bhavābhavahetūti iti bhavo, iti bhavoti evaṃ āyatiṃ, na tassa tassa sampattibhavassa hetu. |
‘Not for the sake of this or that existence’ means thus is existence, thus is existence; thus in the future, not for the sake of the prosperity-existence of this or that. |
otiṇṇoti anupaviṭṭho. |
‘Entered into’ means entered into. |
yassa hi jāti antopaviṭṭhā, so jātiyā otiṇṇo nāma. |
For he in whom birth has entered is called one who has entered into birth. |
jarādīsupi eseva nayo. |
In old age, etc., the same method applies. |
kevalassa dukkhakkhandhassāti sakalassa vaṭṭadukkharāsissa. |
‘Of the whole mass of suffering’ means of the entire heap of the suffering of the round of existence. |
antakiriyā paññāyethāti antakaraṇaṃ paricchedaparivaṭumakaraṇaṃ paññāyeyya. |
‘The making of an end would be discerned’ means the making of an end, the making of a boundary, the making of a turning back would be discerned. |
ohāyāti pahāya. |
‘Having abandoned’ means having given up. |
pāpiṭṭhatareti lāmakatare. |
‘More evil’ means more base. |
āraddhanti paggahitaṃ paripuṇṇaṃ, āraddhattāva asallīnaṃ. |
‘Initiated’ means exerted, fulfilled; because it is initiated, it is not slack. |
upaṭṭhitāti catusatipaṭṭhānavasena upaṭṭhitā. |
‘Established’ means established by way of the four foundations of mindfulness. |
upaṭṭhitattāva asammuṭṭhā. |
Because it is established, it is not confused. |
passaddho kāyoti nāmakāyo ca karajakāyo ca passaddho vūpasantadaratho. |
‘The body is tranquilized’ means both the mental body and the physical body are tranquilized, their distress is calmed. |
passaddhattāva asāraddho. |
Because it is tranquilized, it is not agitated. |
samāhitaṃ cittanti ārammaṇe cittaṃ sammā āhitaṃ suṭṭhu ṭhapitaṃ. |
‘The mind is concentrated’ means the mind is rightly placed, well-established on the object. |
sammā āhitattāva ekaggaṃ. |
Because it is rightly placed, it is one-pointed. |
adhipatiṃ karitvāti jeṭṭhakaṃ katvā. |
‘Having made it sovereign’ means having made it the chief. |
suddhaṃ attānaṃ pariharatīti suddhaṃ nimmalaṃ katvā attānaṃ pariharati paṭijaggati, gopāyatīti attho. |
‘He maintains himself in purity’ means having made himself pure and stainless, he maintains, looks after, and protects himself is the meaning. |
ayañca yāva arahattamaggā pariyāyena suddhamattānaṃ pariharati nāma, phalappattova pana nippariyāyena suddhamattānaṃ pariharati. |
And this one, up to the path of arahantship, is said to maintain himself in purity in a relative sense; but upon the attainment of the fruit, he maintains himself in purity in an absolute sense. |
♦ svākkhātotiādīni visuddhimagge vitthāritāni. |
♦ ‘Well-proclaimed,’ etc., are detailed in the Visuddhimagga. |
jānaṃ passaṃ viharantīti taṃ dhammaṃ jānantā passantā viharanti. |
‘They dwell knowing and seeing’ means they dwell knowing and seeing that Dhamma. |
imāni kho, bhikkhave, tīṇi ādhipateyyānīti ettāvatā tīṇi ādhipateyyāni lokiyalokuttaramissakāni kathitāni. |
‘These, bhikkhus, are the three sovereignties’ — by this much, the three sovereignties are described as a mixture of worldly and supramundane. |
♦ pakubbatoti karontassa. |
♦ ‘Of one who does’ means of one who is doing. |
attā te purisa jānāti, saccaṃ vā yadi vā musāti yaṃ tvaṃ karosi, taṃ yadi vā yathāsabhāvaṃ yadi vā no yathāsabhāvanti tava attāva jānāti. |
‘Your self, man, knows whether it is true or false’ means what you are doing, whether it is as it really is or not as it really is, your self knows. |
iminā ca kāraṇena veditabbaṃ “pāpakammaṃ karontassa loke paṭicchannaṭṭhānaṃ nāma natthī”ti. |
And for this reason, it should be known that “for one who does an evil deed, there is no concealed place in the world.” |
kalyāṇanti sundaraṃ. |
‘Good’ means beautiful. |
atimaññasīti atikkamitvā maññasi. |
‘You despise’ means you go beyond and think. |
attānaṃ parigūhasīti yathā me attāpi na jānāti, evaṃ naṃ parigūhāmīti vāyamasi. |
‘You conceal from yourself’ means you try to conceal it in such a way that even my self does not know. |
attādhipateyyakoti attajeṭṭhako. |
‘One with self-sovereignty’ means one whose chief is the self. |
lokādhipoti lokajeṭṭhako. |
‘The lord of the world’ means the chief of the world. |
nipakoti paññavā. |
‘Prudent’ means wise. |
jhāyīti jhāyanto. |
‘A meditator’ means one who meditates. |
dhammādhipoti dhammajeṭṭhako. |
‘The lord of the Dhamma’ means the chief of the Dhamma. |
saccaparakkamoti thiraparakkamo bhūtaparakkamo. |
‘Of true exertion’ means of firm exertion, of real exertion. |
pasayha māranti māraṃ pasahitvā. |
‘Having overcome Māra’ means having conquered Māra. |
abhibhuyya antakanti idaṃ tasseva vevacanaṃ. |
‘Having conquered the end-maker’ — this is a synonym for that. |
yo ca phusī jātikkhayaṃ padhānavāti yo jhāyī padhānavā māraṃ abhibhavitvā jātikkhayaṃ arahattaṃ phusi. |
‘And he who, striving, would touch the destruction of birth’ means he who, being a meditator and striving, having overcome Māra, would touch the destruction of birth, arahantship. |
so tādisoti so tathāvidho tathāsaṇṭhito. |
‘He, being such’ means he, being of such a kind, of such a nature. |
lokavidūti tayo loke vidite pākaṭe katvā ṭhito. |
‘The knower of the world’ means he who has made the three worlds known and manifest, he stands. |
sumedhoti supañño. |
‘Of good wisdom’ means of good wisdom. |
sabbesu dhammesu atammayo munīti sabbe tebhūmakadhamme taṇhāsaṅkhātāya tammayatāya abhāvena atammayo khīṇāsavamuni kadāci katthaci na hīyati na parihīyatīti vuttaṃ hotīti. |
‘The sage who is not attached to any states’ means the sage who is an arahant, who is not attached to any of the states of the three realms by the attachment of craving, because of the absence of it; he never declines or falls away anywhere is what is said. |
♦ devadūtavaggo catuttho. |
♦ The fourth chapter, on the Divine Messengers. |
♦ 5. cūḷavaggo |
♦ 5. The Cūḷa Vagga |
♦ 1. sammukhībhāvasuttavaṇṇanā AN 3.41 |
♦ 1. Commentary on the Sammukhībhāva Sutta |
♦ 41. pañcamassa paṭhame sammukhībhāvāti sammukhībhāvena, vijjamānatāyāti attho. |
♦ 41. In the first of the fifth, ‘by being present’ means by being present; by being existent is the meaning. |
pasavatīti paṭilabhati. |
‘He produces’ means he obtains. |
saddhāya sammukhībhāvāti yadi hi saddhā na bhaveyya, deyyadhammo na bhaveyya, dakkhiṇeyyasaṅkhātā paṭiggāhakapuggalā na bhaveyyuṃ, kathaṃ puññakammaṃ kareyya. |
‘By the presence of faith’ means for if there were no faith, there would be no thing to be given, there would be no receiving persons known as the worthy of offerings; how would one do a meritorious deed? |
tesaṃ pana sammukhībhāvena sakkā kātunti tasmā “saddhāya sammukhībhāvā”tiādimāha. |
But by their presence, it is possible to do it. Therefore he said, ‘by the presence of faith,’ etc. |
ettha ca dve dhammā sulabhā deyyadhammā ceva dakkhiṇeyyā ca, saddhā pana dullabhā. |
And here, two things are easy to get: things to be given and the worthy of offerings; but faith is hard to get. |
puthujjanassa hi saddhā athāvarā padavārena nānā hoti, teneva mahāmoggallānasadisopi aggasāvako pāṭibhogo bhavituṃ asakkonto āha — “dvinnaṃ kho te ahaṃ, āvuso, dhammānaṃ pāṭibhogo bhogānañca jīvitassa ca, saddhāya pana tvaṃyeva pāṭibhogo”ti . |
For the faith of an ordinary person is not stable, it is varied at every step. For that very reason, even a chief disciple like Mahāmoggallāna, being unable to be a guarantor, said, “Of two things, friend, I am a guarantor for you: of possessions and of life. But for faith, you yourself are the guarantor.” |
♦ 2. tiṭhānasuttavaṇṇanā AN 3.42 |
♦ 2. Commentary on the Tiṭhāna Sutta |
♦ 42. dutiye vigatamalamaccherenāti vigatamacchariyamalena. |
♦ 42. In the second, ‘with the stain of stinginess gone’ means with the stain of stinginess gone. |
muttacāgoti vissaṭṭhacāgo. |
‘With generosity released’ means with generosity let loose. |
payatapāṇīti dhotahattho. |
‘With ready hands’ means with washed hands. |
assaddho hi satakkhattuṃ hatthe dhovitvāpi malinahatthova hoti, saddho pana dānābhiratattā malinahatthopi dhotahatthova. |
For a faithless person, even after washing his hands a hundred times, has dirty hands; but a faithful person, because he delights in giving, even with dirty hands, has washed hands. |
vossaggaratoti vossaggasaṅkhāte dāne rato. |
‘Delighting in relinquishment’ means delighting in the giving known as relinquishment. |
yācayogoti yācituṃ yutto, yācakehi vā yogo assātipi yācayogo. |
‘Fit to be asked’ means fit to be asked; or for whom there is an asking by beggars, thus also ‘yācayogo’. |
dānasaṃvibhāgaratoti dānaṃ dadanto saṃvibhāgañca karonto dānasaṃvibhāgarato nāma hoti. |
‘Delighting in giving and sharing’ means one who, giving a gift and also sharing, is called one who delights in giving and sharing. |
♦ dassanakāmo sīlavatanti dasapi yojanāni vīsampi tiṃsampi yojanasatampi gantvā sīlasampanne daṭṭhukāmo hoti pāṭaliputtakabrāhmaṇo viya saddhātissamahārājā viya ca. |
♦ ‘Desirous of seeing the virtuous’ means he is desirous of seeing those endowed with virtue, even by going ten, twenty, thirty, or a hundred yojanas, like the brahmin of Pāṭaliputta and the great king Saddhātissa. |
pāṭaliputtassa kira nagaradvāre sālāya nisinnā dve brāhmaṇā kāḷavallimaṇḍapavāsimahānāgattherassa guṇakathaṃ sutvā “amhehi taṃ bhikkhuṃ daṭṭhuṃ vaṭṭatī”ti dvepi janā nikkhamiṃsu. |
It is said that two brahmins sitting in a hall at the gate of the city of Pāṭaliputta, having heard the praise of the qualities of the elder Mahānāga, a resident of the Kāḷavallimaṇḍapa, thought, “We should see that bhikkhu,” and both men set out. |
eko antarāmagge kālamakāsi. |
One passed away on the way. |
eko samuddatīraṃ patvā nāvāya mahātitthapaṭṭane oruyha anurādhapuraṃ āgantvā “kāḷavallimaṇḍapo kuhin”ti pucchi. |
One, having reached the seashore, and having disembarked at the port of Mahātittha by boat, and having come to Anurādhapura, asked, “Where is the Kāḷavallimaṇḍapa?” |
rohaṇajanapadeti. so anupubbena therassa vasanaṭṭhānaṃ patvā cūḷanagaragāme dhuraghare nivāsaṃ gahetvā therassa āhāraṃ sampādetvā pātova vuṭṭhāya therassa vasanaṭṭhānaṃ pucchitvā gantvā janapariyante ṭhito theraṃ dūratova āgacchantaṃ disvā sakiṃ tattheva ṭhito vanditvā puna upasaṅkamitvā gopphakesu daḷhaṃ gahetvā vandanto “uccā, bhante, tumhe”ti āha. |
“In the Rohaṇa country.” He, in due course, having reached the elder’s dwelling place, and having taken up residence in a main house in the village of Cūḷanagara, and having prepared food for the elder, and having risen early, and having asked for the elder’s dwelling place, and having gone and stood at the edge of the village, and seeing the elder coming from afar, and having paid homage once while standing there, and having approached again, and having grasped his ankles firmly, and while paying homage, said, “You are tall, venerable sir.” |
thero ca nātiucco nātirasso pamāṇayuttova, tena naṃ puna āha — “nātiuccā tumhe, tumhākaṃ pana guṇā mecakavaṇṇassa samuddassa matthakena gantvā sakalajambudīpatalaṃ ajjhottharitvā gatā, ahampi pāṭaliputtanagaradvāre nisinno tumhākaṃ guṇakathaṃ assosin”ti. |
And the elder was neither too tall nor too short, but of proper measure. Therefore he said to him again, “You are not too tall, but your virtues, having gone over the top of the dark-colored ocean, have covered the entire surface of Jambudīpa. And I, sitting at the gate of the city of Pāṭaliputta, heard the praise of your qualities.” |
so therassa bhikkhāhāraṃ datvā attano ticīvaraṃ paṭiyādetvā therassa santike pabbajitvā tassovāde patiṭṭhāya katipāheneva arahattaṃ pāpuṇi. |
He, having given almsfood to the elder, and having prepared his own three robes, went forth in the presence of the elder, and being established in his exhortation, in a few days attained arahantship. |
♦ saddhātissamahārājāpi, “bhante, mayhaṃ vanditabbayuttakaṃ ekaṃ ayyaṃ ācikkhathā”ti pucchi. |
♦ The great king Saddhātissa also asked, “Venerable sir, tell me one noble one worthy of my homage.” |
bhikkhū “maṅgalavāsī kuṭṭatissatthero”ti āhaṃsu. |
The bhikkhus said, “The elder Kuṭṭatissa, a resident of Maṅgala.” |
rājā mahāparivārena pañcayojanamaggaṃ agamāsi. |
The king, with a great retinue, went a distance of five yojanas. |
thero “kiṃ saddo eso, āvuso”ti bhikkhusaṅghaṃ pucchi. |
The elder asked the community of monks, “What is that sound, friends?” |
“rājā, bhante, tumhākaṃ dassanatthāya āgato”ti. |
“The king, venerable sir, has come to see you.” |
thero cintesi — “kiṃ mayhaṃ mahallakakāle rājagehe kamman”ti divāṭṭhāne mañce nipajjitvā bhūmiyaṃ lekhaṃ likhanto acchi. |
The elder thought, “What business have I in the king’s house in my old age?” He lay down on a bed in the daytime resting-place and was scratching on the ground. |
rājā “kahaṃ thero”ti pucchitvā “divāṭṭhāne”ti sutvā tattha gacchanto theraṃ bhūmiyaṃ lekhaṃ likhantaṃ disvā “khīṇāsavassa nāma hatthakukkuccaṃ natthi, nāyaṃ khīṇāsavo”ti avanditvāva nivatti. |
The king, having asked, “Where is the elder?”, and having heard, “In the daytime resting-place,” and going there, and seeing the elder scratching on the ground, thought, “An arahant has no fidgeting of the hands; this one is not an arahant,” and turned back without paying homage. |
bhikkhusaṅgho theraṃ āha — “bhante, evaṃvidhassa saddhassa pasannassa rañño kasmā vippaṭisāraṃ karitthā”ti. |
The community of monks said to the elder, “Venerable sir, why did you cause remorse for such a faithful and devoted king?” |
“āvuso, rañño pasādarakkhanaṃ na tumhākaṃ bhāro, mahallakattherassa bhāro”ti vatvā aparabhāge anupādisesāya nibbānadhātuyā parinibbāyanto bhikkhusaṅghaṃ āha — “mayhaṃ kūṭāgāramhi aññampi pallaṅkaṃ attharathā”ti. |
“Friends, the protection of the king’s faith is not your responsibility; it is the responsibility of the old elder.” Having said this, and on a later occasion, while passing away into the Nibbāna-element without residue, he said to the community of monks, “Spread another couch for me in my pavilion.” |
tasmiṃ atthate thero — “idaṃ kūṭāgāraṃ antare appatiṭṭhahitvā raññā diṭṭhakāleyeva bhūmiyaṃ patiṭṭhātū”ti adhiṭṭhahitvā parinibbāyi. |
When that was spread, the elder, having resolved, “May this pavilion, without settling in between, settle on the ground at the very time it is seen by the king,” passed away. |
kūṭāgāraṃ pañcayojanamaggaṃ ākāsena agamāsi. |
The pavilion went a distance of five yojanas through the air. |
pañcayojanamagge dhajaṃ dhāretuṃ samatthā rukkhā dhajapaggahitāva ahesuṃ. |
The trees on the five-yojana road that were able to hold a banner were with banners raised. |
gacchāpi gumbāpi sabbe kūṭāgārābhimukhā hutvā aṭṭhaṃsu. |
The bushes and shrubs all stood facing the pavilion. |
♦ raññopi paṇṇaṃ pahiṇiṃsu “thero parinibbuto, kūṭāgāraṃ ākāsena āgacchatī”ti. |
♦ They also sent a message to the king, “The elder has passed away; the pavilion is coming through the air.” |
rājā na saddahi. |
The king did not believe it. |
kūṭāgāraṃ ākāsena gantvā thūpārāmaṃ padakkhiṇaṃ katvā silācetiyaṭṭhānaṃ agamāsi. |
The pavilion, having gone through the air, and having circumambulated the Thūpārāma, went to the site of the Silācetiya. |
cetiyaṃ saha vatthunā uppatitvā kūṭāgāramatthake aṭṭhāsi, sādhukārasahassāni pavattiṃsu . |
The cetiya, together with its foundation, rose up and stood on top of the pavilion. Thousands of shouts of approval arose. |
tasmiṃ khaṇe mahābyagghatthero nāma lohapāsāde sattamakūṭāgāre nisinno bhikkhūnaṃ vinayakammaṃ karonto taṃ saddaṃ sutvā “kiṃ saddo eso”ti paṭipucchi. |
At that moment, the venerable Mahābyaggha, sitting in the seventh pavilion of the Lohapāsāda and performing the Vinaya-act for the bhikkhus, heard that sound and asked, “What is that sound?” |
bhante, maṅgalavāsī kuṭṭatissatthero parinibbuto, kūṭāgāraṃ pañcayojanamaggaṃ ākāsena āgataṃ, tattha so sādhukārasaddoti. |
“Venerable sir, the elder Kuṭṭatissa, a resident of Maṅgala, has passed away. The pavilion has come a distance of five yojanas through the air. That is the sound of the shouts of approval there.” |
āvuso, puññavante nissāya sakkāraṃ labhissāmāti antevāsike khamāpetvā ākāseneva āgantvā taṃ kūṭāgāraṃ pavisitvā dutiyamañce nisīditvā anupādisesāya nibbānadhātuyā parinibbāyi. |
“Friends, we will get honor depending on the meritorious one.” Having asked for forgiveness from his pupils, he came through the air, entered that pavilion, sat on the second couch, and passed away into the Nibbāna-element without residue. |
rājā gandhapupphacuṇṇāni ādāya gantvā ākāse ṭhitaṃ kūṭāgāraṃ disvā kūṭāgāraṃ pūjesi. |
The king, taking perfumes, flowers, and powders, went and, seeing the pavilion standing in the air, honored the pavilion. |
tasmiṃ khaṇe kūṭāgāraṃ otaritvā pathaviyaṃ patiṭṭhitaṃ. |
At that moment, the pavilion descended and settled on the earth. |
rājā mahāsakkārena sarīrakiccaṃ kāretvā dhātuyo gahetvā cetiyaṃ akāsi. |
The king, with great honor, had the bodily rites performed, and taking the relics, he built a cetiya. |
evarūpā sīlavantānaṃ dassanakāmā nāma honti. |
Such are those who are desirous of seeing the virtuous. |
♦ saddhammaṃ sotumicchatīti tathāgatappaveditaṃ saddhammaṃ sotukāmo hoti piṇḍapātikattherādayo viya. |
♦ ‘He wishes to hear the good Dhamma’ means he is desirous of hearing the good Dhamma proclaimed by the Tathāgata, like the elder Piṇḍapātika and others. |
gaṅgāvanavāliaṅgaṇamhi kira tiṃsa bhikkhū vassaṃ upagatā anvaddhamāsaṃ uposathadivase catupaccayasantosabhāvanārāmamahāariyavaṃsañca kathenti. |
It is said that in the Gaṅgāvanavāliaṅgaṇa, thirty bhikkhus entered the rains retreat and every half-month, on the Uposatha day, they would speak of the great noble lineage of contentment with the four requisites and of the delight in development. |
eko piṇḍapātikatthero pacchābhāgena āgantvā paṭicchannaṭṭhāne nisīdi. |
A certain elder Piṇḍapātika, having come late, sat in a concealed place. |
atha naṃ eko gonaso jaṅghapiṇḍimaṃsaṃ saṇḍāsena gaṇhanto viya ḍaṃsi. |
Then a snake bit him on the calf, as if grabbing the flesh with tongs. |
thero olokento gonasaṃ disvā “ajja dhammassavanantarāyaṃ na karissāmī”ti gonasaṃ gahetvā thavikāya pakkhipitvā thavikāmukhaṃ bandhitvā avidūre ṭhāne ṭhapetvā dhammaṃ suṇantova nisīdi. |
The elder, looking and seeing the snake, and thinking, “Today I will not make an interruption to the hearing of the Dhamma,” took the snake, put it in his bag, tied the mouth of the bag, placed it in a nearby place, and sat listening to the Dhamma. |
aruṇuggamanañca visaṃ vikkhambhetvā therassa tiṇṇaṃ phalānaṃ pāpuṇanañca visassa daṭṭhaṭṭhāneneva otaritvā pathavipavisanañca dhammakathikattherassa dhammakathāniṭṭhāpanañca ekakkhaṇeyeva ahosi. |
The rising of the dawn, the suppression of the venom, the attainment of the three fruits by the elder, the descending of the venom through the bitten place and its entering the earth, and the conclusion of the Dhamma talk by the Dhamma-preaching elder, all happened at one moment. |
tato thero āha — “āvuso eko me coro gahito”ti thavikaṃ muñcitvā gonasaṃ vissajjesi. |
Then the elder said, “Friends, a thief of mine has been caught.” He untied the bag and released the snake. |
bhikkhū disvā “kāya velāya daṭṭhattha, bhante”ti pucchiṃsu. |
The bhikkhus, seeing it, asked, “At what time were you bitten, venerable sir?” |
hiyyo sāyanhasamaye, āvusoti. |
“Yesterday evening, friends.” |
kasmā, bhante, evaṃ bhāriyaṃ kammaṃ karitthāti. |
“Why, venerable sir, did you do such a serious thing?” |
āvuso, sacāhaṃ dīghajātikena daṭṭhoti vadeyyaṃ, nayimaṃ ettakaṃ ānisaṃsaṃ labheyyanti. |
“Friends, if I had said, ‘I have been bitten by a long-bodied creature,’ I would not have obtained this much benefit.” |
idaṃ tāva piṇḍapātikattherassa vatthu. |
This, for now, is the story of the elder Piṇḍapātika. |
♦ dīghavāpiyampi “mahājātakabhāṇakatthero gāthāsahassaṃ mahāvessantaraṃ kathessatī”ti tissamahāgāme tissamahāvihāravāsī eko daharo sutvā tato nikkhamitvā ekāheneva navayojanamaggaṃ āgato. |
♦ In Dīghavāpi also, a certain young man, a resident of the Tissamahāvihāra, having heard, “The elder Mahājātakabhāṇaka will recite the Mahāvessantara with a thousand verses,” set out from there and came a distance of nine yojanas in one day. |
tasmiṃyeva khaṇe thero dhammakathaṃ ārabhi. |
At that very moment, the elder began the Dhamma talk. |
daharo dūramaggāgamanena sañjātakāyadarathattā paṭṭhānagāthāya saddhiṃ avasānagāthaṃyeva vavatthapesi. |
The young man, because of the fatigue of the body that had arisen from coming a long way, established only the concluding verse along with the introductory verse. |
tato therassa “idamavocā”ti vatvā uṭṭhāya gamanakāle “mayhaṃ āgamanakammaṃ moghaṃ jātan”ti rodamāno aṭṭhāsi. |
Then, when the elder, having said, “Thus he spoke,” got up and was leaving, he stood crying, “My effort of coming has been in vain.” |
eko manusso taṃ kathaṃ sutvā gantvā therassa ārocesi, “bhante, ‘tumhākaṃ dhammakathaṃ sossāmī’ti eko daharabhikkhu tissamahāvihārā āgato, so ‘kāyadarathabhāvena me āgamanaṃ moghaṃ jātan’ti rodamāno ṭhito”ti. |
A certain man, having heard that story, went and informed the elder, “Venerable sir, a certain young bhikkhu has come from the Tissamahāvihāra, thinking, ‘I will hear your Dhamma talk.’ He is standing crying, ‘Because of the fatigue of my body, my coming has been in vain.’” |
gacchatha saññāpetha naṃ “puna sve kathessāmā”ti. |
“Go and inform him, ‘We will speak again tomorrow.’” |
so punadivase therassa dhammakathaṃ sutvā sotāpattiphalaṃ pāpuṇi. |
He, on the next day, having heard the elder’s Dhamma talk, attained the fruit of stream-entry. |
♦ aparāpi ullakolikaṇṇivāsikā ekā itthī puttakaṃ pāyamānā “dīghabhāṇakamahāabhayatthero nāma ariyavaṃsapaṭipadaṃ kathetī”ti sutvā pañcayojanamaggaṃ gantvā divākathikattherassa nisinnakāleyeva vihāraṃ pavisitvā bhūmiyaṃ puttaṃ nipajjāpetvā divākathikattherassa ṭhitakāva dhammaṃ assosi. |
♦ Another woman, a resident of Ullakolikaṇṇi, while nursing her son, having heard, “The elder Dīghabhāṇaka Mahāabhaya is speaking on the practice of the noble lineage,” and having gone a distance of five yojanas, and having entered the monastery at the very time when the daytime-preaching elder was sitting, and having laid her son on the ground, she stood and listened to the Dhamma while the daytime-preaching elder was standing. |
sarabhāṇake there uṭṭhite dīghabhāṇakamahāabhayatthero catupaccayasantosabhāvanārāmamahāariyavaṃsaṃ ārabhi. |
When the chanting elder had risen, the elder Dīghabhāṇaka Mahāabhaya began the great noble lineage of contentment with the four requisites and of delight in development. |
sā ṭhitakāva paggaṇhāti. |
She grasped it while standing. |
thero tayo eva paccaye kathetvā uṭṭhānākāraṃ akāsi. |
The elder, having spoken of only three requisites, made a sign of rising. |
sā upāsikā āha — “ayyo, ‘ariyavaṃsaṃ kathessāmī’ti siniddhabhojanaṃ bhuñjitvā madhurapānakaṃ pivitvā yaṭṭhimadhukatelādīhi bhesajjaṃ katvā kathetuṃ yuttaṭṭhāneyeva uṭṭhahatī”ti. |
That laywoman said, “The noble one, thinking, ‘I will speak on the noble lineage,’ and having eaten a fine meal and drunk a sweet drink, and having prepared medicine with licorice oil, etc., is rising at the very place where it is proper to speak.” |
thero “sādhu, bhaginī”ti vatvā upari bhāvanārāmaṃ paṭṭhapesi. |
The elder said, “Good, sister,” and established the delight in development above. |
aruṇuggamanañca therassa “idamavocā”ti vacanañca upāsikāya sotāpattiphaluppatti ca ekakkhaṇeyeva ahosi. |
The rising of the dawn, the saying of the elder, “Thus he spoke,” and the arising of the fruit of stream-entry for the laywoman, all happened at one moment. |
♦ aparāpi kaḷamparavāsikā itthī aṅkena puttaṃ ādāya “dhammaṃ sossāmī”ti cittalapabbataṃ gantvā ekaṃ rukkhaṃ nissāya dārakaṃ nipajjāpetvā sayaṃ ṭhitakāva dhammaṃ suṇāti. |
♦ Another woman, a resident of Kaḷampara, taking her son on her hip, and having gone to Cittalapabbata, thinking, “I will hear the Dhamma,” and having laid her child at the foot of a certain tree, she herself stood and listened to the Dhamma. |
rattibhāgasamanantare eko dīghajātiko tassā passantiyāyeva samīpe nipannadārakaṃ catūhi dāṭhāhi ḍaṃsitvā agamāsi. |
Just after the time of night, a long-bodied creature, while she was watching, bit the child lying nearby with its four fangs and went away. |
sā cintesi — “sacāhaṃ ‘putto me sappena daṭṭho’ti vakkhāmi, dhammassa antarāyo bhavissati. |
She thought, “If I say, ‘My son has been bitten by a snake,’ there will be an interruption to the Dhamma. |
anekakkhattuṃ kho pana me ayaṃ saṃsāravaṭṭe vaṭṭantiyā putto ahosi, dhammameva carissāmī”ti tiyāmarattiṃ ṭhitakāva dhammaṃ paggaṇhitvā sotāpattiphale patiṭṭhāya aruṇe uggate saccakiriyāya puttassa visaṃ nimmathetvā puttaṃ gahetvā gatā. |
Many times has this one been my son as I have wandered in the round of existence. I will practice the Dhamma.” Having stood for the three watches of the night and having grasped the Dhamma, and being established in the fruit of stream-entry, at dawn, by an act of truth, she neutralized the poison of her son, and taking her son, she went away. |
evarūpā puggalā dhammaṃ sotukāmā nāma honti. |
Such persons are called desirous of hearing the Dhamma. |
♦ 3. atthavasasuttavaṇṇanā AN 3.43 |
♦ 3. Commentary on the Atthavasa Sutta |
♦ 43. tatiye tayo, bhikkhave, atthavase sampassamānenāti tayo atthe tīṇi kāraṇāni passantena. |
♦ 43. In the third, ‘seeing three reasons,’ means seeing three benefits, three causes. |
alamevāti yuttameva. |
‘It is enough’ means it is proper. |
yo dhammaṃ desetīti yo puggalo catusaccadhammaṃ pakāseti. |
‘He who teaches the Dhamma’ means the person who explains the Dhamma of the four truths. |
atthappaṭisaṃvedīti aṭṭhakathaṃ ñāṇena paṭisaṃvedī. |
‘Perceiving the meaning’ means perceiving the commentary with knowledge. |
dhammappaṭisaṃvedīti pāḷidhammaṃ paṭisaṃvedī. |
‘Perceiving the Dhamma’ means perceiving the Pāḷi Dhamma. |
♦ 4. kathāpavattisuttavaṇṇanā AN 3.44 |
♦ 4. Commentary on the Kathāpavattisutta |
♦ 44. catutthe ṭhānehīti kāraṇehi. |
♦ 44. In the fourth, ‘on grounds’ means on reasons. |
pavattinīti appaṭihatā niyyānikā. |
‘Continuous’ means uninterrupted, leading out. |
♦ 5. paṇḍitasuttavaṇṇanā AN 3.45 |
♦ 5. Commentary on the Paṇḍita Sutta |
♦ 45. pañcame paṇḍitapaññattānīti paṇḍitehi paññattāni kathitāni pasatthāni. |
♦ 45. In the fifth, ‘prescribed by the wise’ means prescribed, spoken of, and praised by the wise. |
sappurisapaññattānīti sappurisehi mahāpurisehi paññattāni kathitāni pasatthāni. |
‘Prescribed by true persons’ means prescribed, spoken of, and praised by true persons, great persons. |
ahiṃsāti karuṇā ceva karuṇāpubbabhāgo ca. |
‘Harmlessness’ means both compassion and the preliminary stage of compassion. |
saṃyamoti sīlasaṃyamo. |
‘Restraint’ means restraint by virtue. |
damoti indriyasaṃvaro, uposathavasena vā attadamanaṃ, puṇṇovāde damoti vuttā khantipi āḷavake vuttā paññāpi imasmiṃ sutte vaṭṭatiyeva. |
‘Self-control’ means restraint of the faculties, or self-control by way of the Uposatha. Both the patience spoken of in the Puṇṇovāda and the wisdom spoken of in the Āḷavaka are also applicable in this sutta. |
mātāpitu upaṭṭhānanti mātāpitūnaṃ rakkhanaṃ gopanaṃ paṭijagganaṃ. |
‘Attendance on mother and father’ means the protection, guarding, and looking after of mother and father. |
santānanti aññattha buddhapaccekabuddhāriyasāvakā santo nāma, idha pana mātāpitūpaṭṭhākā adhippetā. |
‘Of the good’ — elsewhere, Buddhas, Paccekabuddhas, and noble disciples are called good; but here, those who attend on their parents are intended. |
tasmā uttamaṭṭhena santānaṃ, seṭṭhacariyaṭṭhena brahmacārīnaṃ. |
Therefore, ‘of the good’ in the highest sense, ‘of those who live the holy life’ in the sense of the best practice. |
idaṃ mātāpitūpaṭṭhānaṃ sabbhi upaññātanti evamettha attho daṭṭhabbo. |
‘This attendance on mother and father is praised by the good’; thus the meaning should be understood here. |
sataṃ etāni ṭhānānīti santānaṃ uttamapurisānaṃ etāni ṭhānāni kāraṇāni. |
‘These are the grounds of the good’ means these grounds are the reasons for the good, for the supreme persons. |
ariyo dassanasampannoti idha imesaṃyeva tiṇṇaṃ ṭhānānaṃ kāraṇena ariyo ceva dassanasampanno ca veditabbo, na buddhādayo na sotāpannā. |
‘The noble one accomplished in vision’ — here, by reason of these three grounds, he should be known as both noble and accomplished in vision; not Buddhas, etc., not stream-enterers. |
atha vā sataṃ etāni ṭhānānīti mātupaṭṭhānaṃ pitupaṭṭhānanti etāni ṭhānāni santānaṃ uttamapurisānaṃ kāraṇānīti evaṃ mātāpitūpaṭṭhākavasena imissā gāthāya attho veditabbo. |
Or, ‘these are the grounds of the good’ means these grounds, attendance on the mother and attendance on the father, are the reasons for the good, for the supreme persons. Thus the meaning of this verse should be understood by way of one who attends on his parents. |
mātāpitūpaṭṭhākoyeva hi idha “ariyo dassanasampanno”ti vutto. |
For one who attends on his parents is here called “noble, accomplished in vision.” |
sa lokaṃ bhajate sivanti so khemaṃ devalokaṃ gacchatīti. |
‘He enjoys a blissful world’ means he goes to a safe, heavenly world. |
♦ 6. sīlavantasuttavaṇṇanā AN 3.46 |
♦ 6. Commentary on the Sīlavanta Sutta |
♦ 46. chaṭṭhe tīhi ṭhānehīti tīhi kāraṇehi. |
♦ 46. In the sixth, ‘on three grounds’ means for three reasons. |
kāyenātiādīsu bhikkhū āgacchante disvā paccuggamanaṃ karontā gacchante anugacchantā āsanasālāya sammajjanaupalepanādīni karontā āsanāni paññāpentā pānīyaṃ paccupaṭṭhāpentā kāyena puññaṃ pasavanti nāma. |
In ‘with the body,’ etc., when they see bhikkhus coming, by going to meet them; when they are leaving, by accompanying them; by sweeping and plastering the assembly hall, etc.; by preparing seats; by setting out water for drinking, they are said to produce merit with the body. |
bhikkhusaṅghaṃ piṇḍāya carantaṃ disvā “yāguṃ detha, bhattaṃ detha, sappinavanītādīni detha, gandhapupphādīhi pūjetha, uposathaṃ upavasatha, dhammaṃ suṇātha, cetiyaṃ vandathā”tiādīni vadantā vācāya puññaṃ pasavanti nāma. |
Seeing the community of monks going for alms, and saying, “Give gruel, give rice, give ghee, fresh butter, etc.; honor them with perfumes, flowers, etc.; observe the Uposatha; listen to the Dhamma; pay homage to the cetiya,” etc., they are said to produce merit with speech. |
bhikkhū piṇḍāya carante disvā “labhantū”ti cintentā manasā puññaṃ pasavanti nāma. |
Seeing the bhikkhus going for alms, and thinking, “May they receive,” they are said to produce merit with the mind. |
pasavantīti paṭilabhanti. |
‘They produce’ means they obtain. |
puññaṃ panettha lokiyalokuttaramissakaṃ kathitaṃ. |
Merit here is described as a mixture of worldly and supramundane. |
♦ 7. saṅkhatalakkhaṇasuttavaṇṇanā AN 3.47 |
♦ 7. Commentary on the Saṅkhatalakkhaṇa Sutta |
♦ 47. sattame saṅkhatassāti paccayehi samāgantvā katassa. |
♦ 47. In the seventh, ‘of the conditioned’ means of what is made by the coming together of conditions. |
saṅkhatalakkhaṇānīti saṅkhataṃ etanti sañjānanakāraṇāni nimittāni. |
‘The marks of the conditioned’ means the reasons, the signs, by which it is known, “This is conditioned.” |
uppādoti jāti. |
‘Arising’ means birth. |
vayoti bhedo. |
‘Passing away’ means breaking up. |
ṭhitassa aññathattaṃ nāma jarā. |
‘The otherness of what is present’ means old age. |
tattha saṅkhatanti tebhūmakā dhammā. |
Therein, ‘the conditioned’ means the states of the three realms. |
maggaphalāni pana asammasanūpagattā idha na kathīyanti. |
But the paths and fruits, because they are not subject to contemplation, are not spoken of here. |
uppādādayo saṅkhatalakkhaṇā nāma. |
Arising, etc., are called the marks of the conditioned. |
tesu uppādakkhaṇe uppādo, ṭhānakkhaṇe jarā, bhedakkhaṇe vayo. |
Among them, at the moment of arising, there is arising; at the moment of presence, old age; at the moment of breaking up, passing away. |
lakkhaṇaṃ na saṅkhataṃ, saṅkhataṃ na lakkhaṇaṃ, lakkhaṇena pana saṅkhataṃ paricchinnaṃ. |
The mark is not conditioned; the conditioned is not the mark. But by the mark, the conditioned is defined. |
yathā hatthiassagomahiṃsādīnaṃ sattisūlādīni sañjānanalakkhaṇāni na hatthiādayo, napi hatthiādayo lakkhaṇāneva, lakkhaṇehi pana te “asukassa hatthī, asukassa asso, asukahatthī, asukāsso”ti vā paññāyanti, evaṃsampadamidaṃ veditabbaṃ. |
Just as the marks for recognizing elephants, horses, cows, buffaloes, etc., such as spears, stakes, etc., are not the elephants, etc., nor are the elephants, etc., the marks, but by the marks they are known as “so-and-so’s elephant, so-and-so’s horse,” or “such-and-such an elephant, such-and-such a horse.” This should be understood as similar. |
♦ 8. asaṅkhatalakkhaṇasuttavaṇṇanā AN 3.48 |
♦ 8. Commentary on the Asaṅkhatalakkhaṇa Sutta |
♦ 48. aṭṭhame asaṅkhatassāti paccayehi samāgantvā akatassa. |
♦ 48. In the eighth, ‘of the unconditioned’ means of what is not made by the coming together of conditions. |
asaṅkhatalakkhaṇānīti asaṅkhataṃ etanti sañjānanakāraṇāni nimittāni. |
‘The marks of the unconditioned’ means the reasons, the signs, by which it is known, “This is unconditioned.” |
na uppādo paññāyatītiādīhi uppādajarābhaṅgānaṃ abhāvo vutto. |
‘No arising is discerned,’ etc., indicates the absence of arising, old age, and breaking up. |
uppādādīnañhi abhāvena asaṅkhatanti paññāyati. |
For by the absence of arising, etc., it is discerned as unconditioned. |
♦ 9. pabbatarājasuttavaṇṇanā AN 3.49 |
♦ 9. Commentary on the Pabbatarāja Sutta |
♦ 49. navame mahāsālāti mahārukkhā. |
♦ 49. In the ninth, ‘great sāla trees’ means great trees. |
kulapatinti kulajeṭṭhakaṃ. |
‘The head of the family’ means the chief of the family. |
seloti silāmayo. |
‘Of rock’ means made of stone. |
araññasminti agāmakaṭṭhāne. |
‘In the forest’ means in a place without a village. |
brahmāti mahanto. |
‘Great’ means large. |
vaneti aṭaviyaṃ. |
‘In the woods’ means in the forest. |
vanappatīti vanajeṭṭhakā. |
‘Lords of the forest’ means the chiefs of the forest. |
idha dhammaṃ caritvāna, maggaṃ sugatigāminanti sugatigāmikamaggasaṅkhātaṃ dhammaṃ caritvā. |
‘Having practiced the Dhamma here, the path leading to a good destination’ means having practiced the Dhamma which is the path leading to a good destination. |
♦ 10. ātappakaraṇīyasuttavaṇṇanā AN 3.50 |
♦ 10. Commentary on the Ātappakaraṇīya Sutta |
♦ 50. dasame ātappaṃ karaṇīyanti vīriyaṃ kātuṃ yuttaṃ. |
♦ 50. In the tenth, ‘effort should be made’ means it is right to make an effort. |
anuppādāyāti anuppādatthāya, anuppādaṃ sādhessāmīti iminā kāraṇena kattabbanti attho. |
‘For the non-arising’ means for the purpose of non-arising; with the reason, “I will accomplish the non-arising,” it should be done is the meaning. |
paratopi eseva nayo. |
In what follows, the same method applies. |
sārīrikānanti sarīrasambhavānaṃ. |
‘Bodily’ means arising in the body. |
dukkhānanti dukkhamānaṃ. |
‘Painful’ means of a suffering nature. |
tibbānanti bahalānaṃ, tāpanavasena vā tibbānaṃ. |
‘Sharp’ means intense, or sharp by way of tormenting. |
kharānanti pharusānaṃ. |
‘Harsh’ means rough. |
kaṭukānanti tikhiṇānaṃ. |
‘Cutting’ means keen. |
asātānanti amadhurānaṃ. |
‘Unpleasant’ means not sweet. |
amanāpānanti manaṃ vaḍḍhetuṃ asamatthānaṃ. |
‘Disagreeable’ means unable to make the mind grow. |
pāṇaharānanti jīvitaharānaṃ. |
‘Life-taking’ means taking away life. |
adhivāsanāyāti adhivāsanatthāya sahanatthāya khamanatthāya. |
‘For the endurance’ means for the purpose of enduring, for the purpose of tolerating, for the purpose of being patient. |
♦ ettake ṭhāne satthā āṇāpetvā āṇattiṃ pavattetvā idāni samādapento yato kho, bhikkhavetiādimāha. |
♦ Having thus commanded and set forth the command in this much, the Teacher, now encouraging them, said, ‘When, bhikkhus,’ etc. |
tattha yatoti yadā. |
Therein, ‘when’ means when. |
ātāpīti vīriyavā. |
‘Ardent’ means energetic. |
nipakoti sappañño. |
‘Prudent’ means wise. |
satoti satiyā samannāgato. |
‘Mindful’ means endowed with mindfulness. |
dukkhassa antakiriyāyāti vaṭṭadukkhassa paricchedaparivaṭumakiriyāya. |
‘For the making of an end of suffering’ means for the making of a boundary, a turning back, of the suffering of the round of existence. |
ime ca pana ātāpādayo tayopi lokiyalokuttaramissakā kathitā. |
And these three, ardor, etc., are all described as a mixture of worldly and supramundane. |
♦ 11. mahācorasuttavaṇṇanā AN 3.51 |
♦ 11. Commentary on the Mahācora Sutta |
♦ 51. ekādasame mahācoroti mahanto balavacoro. |
♦ 51. In the eleventh, ‘a great thief’ means a great, powerful thief. |
sandhinti gharasandhiṃ. |
‘A breach’ means a breach in a house. |
nillopanti mahāvilopaṃ. |
‘Plunder’ means great robbery. |
ekāgārikanti ekameva gehaṃ parivāretvā vilumpanaṃ. |
‘A single house’ means surrounding and robbing a single house. |
paripanthepi tiṭṭhatīti panthadūhanakammaṃ karoti. |
‘He stands on the highway’ means he does the act of robbing on the road. |
nadīvidugganti nadīnaṃ duggamaṭṭhānaṃ antaradīpakaṃ, yattha sakkā hoti dvīhipi tīhipi jaṅghasahassehi saddhiṃ nilīyituṃ. |
‘A difficult river crossing’ means a difficult place in a river, an island in a river, where it is possible to hide with two or three thousand men. |
pabbatavisamanti pabbatānaṃ visamaṭṭhānaṃ pabbatantaraṃ, yattha sakkā hoti sattahi vā aṭṭhahi vā jaṅghasahassehi saddhiṃ nilīyituṃ. |
‘A rugged mountain’ means a rugged place in the mountains, a place between mountains, where it is possible to hide with seven or eight thousand men. |
tiṇagahananti tiṇena vaḍḍhitvā sañchannaṃ dvattiyojanaṭṭhānaṃ. |
‘A thicket of grass’ means a place of two or three yojanas covered with overgrown grass. |
rodhanti ghanaṃ aññamaññaṃ saṃsaṭṭhasākhaṃ ekābaddhaṃ mahāvanasaṇḍaṃ. |
‘A forest’ means a dense, great forest grove with interlocking branches, forming a single mass. |
pariyodhāya atthaṃ bhaṇissantīti pariyodahitvā taṃ taṃ kāraṇaṃ pakkhipitvā atthaṃ kathayissanti. |
‘They will speak on the matter, having encompassed it’ means they will encompass and, including this and that reason, they will speak on the matter. |
tyāssāti te assa. |
‘For him’ means for him. |
pariyodhāya atthaṃ bhaṇantīti kismiñci kiñci vattuṃ āraddheyeva “mā evaṃ avacuttha, mayaṃ etaṃ kulaparamparāya jānāma, na esa evarūpaṃ karissatī”ti taṃ taṃ kāraṇaṃ pakkhipitvā mahantampi dosaṃ harantā atthaṃ bhaṇanti. |
‘They speak on the matter, having encompassed it’ means when something is about to be said, they, including this and that reason, “Do not say so; we know this from family tradition; he would not do such a thing,” and removing even a great fault, they speak on the matter. |
atha vā pariyodhāyāti paṭicchādetvātipi attho. |
Or, ‘having encompassed’ also means having concealed. |
te hi tassapi dosaṃ paṭicchādetvā atthaṃ bhaṇanti. |
For they speak on the matter, having concealed his fault. |
khataṃ upahatanti guṇakhananena khataṃ, guṇupaghātena upahataṃ. |
‘Ruined and destroyed’ means ruined by the digging up of virtues, destroyed by the destruction of virtues. |
visamena kāyakammenāti sampakkhalanaṭṭhena visamena kāyadvārikakammena. |
‘By crooked bodily action’ means by crooked action at the body-door, because it causes stumbling. |
vacīmanokammesupi eseva nayo. |
In verbal and mental action, the same method applies. |
antaggāhikāyāti dasavatthukāya antaṃ gahetvā ṭhitadiṭṭhiyā. |
‘By a view that grasps at extremes’ means by the ten-fold view that stands grasping at an extreme. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ cūḷavaggo pañcamo. |
♦ The fifth chapter, on the Small. |
♦ paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The first fifty is finished. |
♦ 2. dutiyapaṇṇāsakaṃ |
♦ 2. The Second Fifty |
♦ (6) 1. brāhmaṇavaggo |
♦ (6) 1. The Brāhmaṇa Vagga |
♦ 1. paṭhamadvebrāhmaṇasuttavaṇṇanā AN 3.51 |
♦ 1. Commentary on the Paṭhama Dvebrāhmaṇa Sutta |
♦ 52. brāhmaṇavaggassa paṭhame jiṇṇāti jarājiṇṇā. |
♦ 52. In the first of the Brāhmaṇa Vagga, ‘old’ means worn out by age. |
vuddhāti vayovuddhā. |
‘Aged’ means advanced in years. |
mahallakāti jātimahallakā. |
‘Elderly’ means old in birth. |
addhagatāti tayo addhe atikkantā. |
‘Who have traversed the path’ means who have passed the three stages of life. |
vayoanuppattāti tatiyaṃ vayaṃ anuppattā. |
‘Who have reached the final stage of life’ means who have reached the third stage of life. |
yena bhagavā tenupasaṅkamiṃsūti puttadāre attano vacanaṃ akaronte disvā “samaṇassa gotamassa santikaṃ gantvā niyyānikamaggaṃ gavesissāmā”ti cintetvā upasaṅkamiṃsu. |
‘They approached the Blessed One’ means seeing that their children and wives did not do what they said, they thought, “We will go to the ascetic Gotama and seek the path that leads out,” and they approached. |
mayamassu, bho gotama, brāhmaṇāti; |
‘We, Master Gotama, are brahmins’; |
bho gotama, mayaṃ brāhmaṇā na khattiyā nāmaccā na gahapatikāti brāhmaṇabhāvaṃ jānāpetvā jiṇṇātiādimāhaṃsu. |
‘Master Gotama, we are brahmins, not khattiyas, not ministers, not householders.’ Having made known their status as brahmins, they said, ‘old,’ etc. |
akatabhīruttāṇāti akatabhayaparittāṇā. |
‘Without having made a refuge from fear’ means without having made a protection from fear. |
avassayabhūtaṃ patiṭṭhākammaṃ amhehi na katanti dassenti. |
They show, “The work of establishing a support has not been done by us.” |
tagghāti ekaṃsatthe nipāto, sampaṭicchanatthe vā. |
‘Indeed’ is a particle in the sense of certainty, or in the sense of assent. |
ekantena tumhe evarūpā, ahampi kho etaṃ sampaṭicchāmīti ca dasseti. |
It shows both, “You are certainly of such a kind,” and, “I too assent to this.” |
upanīyatīti upasaṃharīyati. |
‘Is being led’ means is being brought near. |
ayaṃ hi jātiyā jaraṃ upanīyati, jarāya byādhiṃ, byādhinā maraṇaṃ, maraṇena puna jātiṃ. |
For this birth is led near to old age, old age to sickness, sickness to death, death to birth again. |
tena vuttaṃ — “upanīyatī”ti. |
Therefore it is said, “is being led.” |
♦ idāni yasmā te brāhmaṇā mahallakattā pabbajitvāpi vattaṃ pūretuṃ na sakkhissanti, tasmā ne pañcasu sīlesu patiṭṭhāpento bhagavā yodha kāyena saṃyamotiādimāha. |
♦ Now, because those brahmins, being old, would not be able to fulfill their duties even if they went forth, therefore the Blessed One, establishing them in the five precepts, said, ‘He who here is restrained in body,’ etc. |
tattha kāyena saṃyamoti kāyadvārena saṃvaro. |
Therein, ‘restrained in body’ means restraint at the body-door. |
sesesupi eseva nayo. |
In the others, the same method applies. |
taṃ tassa petassāti taṃ puññaṃ tassa paralokaṃ gatassa tāyanaṭṭhena tāṇaṃ, nilīyanaṭṭhena leṇaṃ, patiṭṭhānaṭṭhena dīpo, avassayanaṭṭhena saraṇaṃ, uttamagativasena parāyaṇañca hotīti dasseti. |
‘That for him who has passed away’ means that merit is a protection for him who has gone to the next world because it protects, a shelter because it is a hiding-place, an island because it is a foundation, a refuge because it is a support, and a destination by way of the highest destination, it shows. |
gāthā uttānatthāyeva. |
The verses have a clear meaning. |
evaṃ te brāhmaṇā tathāgatena pañcasu sīlesu samādapitā yāvajīvaṃ pañca sīlāni rakkhitvā sagge nibbattiṃsu. |
Thus those brahmins, having been encouraged in the five precepts by the Tathāgata, and having kept the five precepts for life, were reborn in heaven. |
♦ 2. dutiyadvebrāhmaṇasuttavaṇṇanā AN 3.52 |
♦ 2. Commentary on the Dutiya Dvebrāhmaṇa Sutta |
♦ 53. dutiye bhājananti yaṃkiñci bhaṇḍakaṃ. |
♦ 53. In the second, ‘a vessel’ means any kind of article. |
sesaṃ paṭhame vuttanayeneva veditabbaṃ. |
The rest should be understood in the way explained in the first. |
♦ 3. aññatarabrāhmaṇasuttavaṇṇanā AN 3.53 |
♦ 3. Commentary on the Aññatara Brāhmaṇa Sutta |
♦ 54. tatiye sammodanīyanti sammodajananiṃ. |
♦ 54. In the third, ‘pleasant’ means generating pleasure. |
sāraṇīyanti saritabbayuttakaṃ. |
‘Memorable’ means fit to be remembered. |
vītisāretvāti pariyosāpetvā. |
‘Having concluded’ means having finished. |
kittāvatāti kittakena. |
‘To what extent’ means by how much. |
sandiṭṭhiko dhammo hotīti sāmaṃ passitabbo hoti. |
‘The Dhamma is visible here and now’ means it can be seen by oneself. |
akālikoti na kālantare phaladāyako. |
‘Not delayed’ means not giving its fruit at another time. |
ehipassikoti “ehi passā”ti evaṃ dassetuṃ sakkāti āgamanīyapaṭipadaṃ pucchati. |
‘Inviting one to come and see’ means “Come and see”; he asks for a practice that can be shown thus. |
opaneyyikoti attano cittaṃ upanetabbo. |
‘To be brought in’ means to be brought into one’s own mind by practice. |
paccattaṃ veditabboti sāmaṃyeva jānitabbo. |
‘To be known for oneself’ means to be known by oneself. |
viññūhīti paṇḍitehi. |
‘By the wise’ means by the prudent. |
pariyādinnacittoti ādinnagahitaparāmaṭṭhacitto hutvā. |
‘With a mind overcome’ means having a mind taken, grasped, and clung to. |
cetetīti cinteti. |
‘He thinks’ means he thinks. |
sesamettha uttānameva. |
The rest here is clear. |
imasmiṃ pana sutte brāhmaṇena lokuttaramaggo pucchito, satthārāpi soyeva kathito. |
In this sutta, however, the brahmin asked about the supramundane path, and the Teacher also spoke of that. |
so hi sāmaṃ passitabbattā sandiṭṭhiko nāmāti. |
For because it is to be seen by oneself, it is called visible here and now. |
♦ 4. paribbājakasuttavaṇṇanā AN 3.54 |
♦ 4. Commentary on the Paribbājaka Sutta |
♦ 55. catutthe brāhmaṇaparibbājakoti brāhmaṇajātiko paribbājako, na khattiyādijātiko. |
♦ 55. In the fourth, ‘a brahmin wanderer’ means a wanderer of the brahmin caste, not of the khattiya, etc., caste. |
attatthampīti diṭṭhadhammikasamparāyikaṃ lokiyalokuttaramissakaṃ attano atthaṃ. |
‘One’s own welfare’ means one’s own welfare, a mixture of worldly and supramundane, in this very life and in the next. |
♦ 5. nibbutasuttavaṇṇanā AN 3.55 |
♦ 5. Commentary on the Nibbuta Sutta |
♦ 56. pañcame akālikanti na kālantare pattabbaṃ. |
♦ 56. In the fifth, ‘not delayed’ means not to be attained at another time. |
opaneyyikanti paṭipattiyā upagantabbaṃ. |
‘To be brought in’ means to be approached by practice. |
♦ 6. palokasuttavaṇṇanā AN 3.56 |
♦ 6. Commentary on the Paloka Sutta |
♦ 57. chaṭṭhe ācariyapācariyānanti ācariyānañceva ācariyācariyānañca. |
♦ 57. In the sixth, ‘of teachers and teachers of teachers’ means of teachers and of the teachers of teachers. |
avīci maññe phuṭo ahosīti yathā avīci mahānirayo nirantaraphuṭo nerayikasattehi paripuṇṇo, manussehi evaṃ paripuṇṇo hoti. |
‘The Avīci, I think, was full’ means just as the Avīci great hell is continuously full, filled with hell-beings, so it is filled with humans. |
kukkuṭasaṃpātikāti ekagāmassa chadanapiṭṭhito uppatitvā itaragāmassa chadanapiṭṭhe patanasaṅkhāto kukkuṭasaṃpāto etāsu atthīti kukkuṭasaṃpātikā. |
‘Where chickens could hop across’ means the chicken-hop, which is the hopping from the roof-ridge of one village to the roof-ridge of another, exists in them, thus they are with chicken-hops. |
kukkuṭasaṃpādikātipi pāṭho, gāmantarato gāmantaraṃ kukkuṭānaṃ padasā gamanasaṅkhāto kukkuṭasaṃpādo etāsu atthīti attho. |
The reading is also ‘kukkuṭasaṃpādikā’; the meaning is that the chicken-walk, which is the walking of chickens from one village to another on their feet, exists in them. |
ubhayampetaṃ ghananivāsataṃyeva dīpeti. |
Both of these indicate a dense population. |
adhammarāgarattāti rāgo nāma ekanteneva adhammo, attano parikkhāresu pana uppajjamāno na adhammarāgoti adhippeto, paraparikkhāresu uppajjamānova adhammarāgoti. |
‘Infatuated with unrighteous lust’ means lust is entirely unrighteous, but that which arises in one’s own possessions is not intended as unrighteous lust; only that which arises in the possessions of others is unrighteous lust. |
visamalobhābhibhūtāti lobhassa samakālo nāma natthi, ekantaṃ visamova esa. |
‘Overcome by wrong greed’ means there is no time when greed is right; it is entirely wrong. |
attanā pariggahitavatthumhi pana uppajjamāno samalobho nāma, parapariggahitavatthumhi uppajjamānova visamoti adhippeto. |
But that which arises in a thing one has taken for oneself is called right greed; only that which arises in a thing another has taken is intended as wrong. |
micchādhammaparetāti avatthupaṭisevanasaṅkhātena micchādhammena samannāgatā. |
‘Possessed by a wrong state’ means endowed with a wrong state known as the indulgence in what is not a proper object. |
devo na sammā dhāraṃ anuppavecchatīti vassitabbayutte kāle vassaṃ na vassati. |
‘The deva does not send down rain properly’ means it does not rain at a time when it is proper to rain. |
dubbhikkhanti dullabhabhikkhaṃ. |
‘A famine’ means a scarcity of alms. |
dussassanti vividhasassānaṃ asampajjanena dussassaṃ. |
‘A bad harvest’ means a bad harvest because of the non-production of various crops. |
setaṭṭhikanti sasse sampajjamāne pāṇakā patanti, tehi daṭṭhattā nikkhantanikkhantāni sālisīsāni setavaṇṇāni honti nissārāni. |
‘White-boned’ means when the crops are growing, insects fall on them, and because they are bitten by them, the ears of rice that come out are white and without substance. |
taṃ sandhāya vuttaṃ “setaṭṭhikan”ti. |
With reference to that, it is said, “white-boned.” |
salākāvuttanti vapitaṃ vapitaṃ sassaṃ salākāmattameva sampajjati, phalaṃ na detīti attho. |
‘Spike-growth’ means the sown crop produces only spikes, it does not give fruit is the meaning. |
yakkhāti yakkhādhipatino. |
‘Yakkhas’ means the chiefs of the yakkhas. |
vāḷe amanusse ossajjantīti caṇḍayakkhe manussapathe vissajjenti, te laddhokāsā mahājanaṃ jīvitakkhayaṃ pāpenti. |
‘They unleash fierce non-humans’ means they release fierce yakkhas on the human path; they, having found an opportunity, bring the great populace to the end of their lives. |
♦ 7. vacchagottasuttavaṇṇanā AN 3.57 |
♦ 7. Commentary on the Vacchagotta Sutta |
♦ 58. sattame mahapphalanti mahāvipākaṃ. |
♦ 58. In the seventh, ‘of great fruit’ means of great result. |
dhammassa cānudhammaṃ byākarontīti ettha dhammo nāma kathitakathā, anudhammo nāma kathitassa paṭikathanaṃ. |
‘They explain the Dhamma and what accords with the Dhamma’ — here, the Dhamma is the talk that has been given; what accords with the Dhamma is the repetition of what has been said. |
sahadhammikoti sakāraṇo sahetuko. |
‘With its reason’ means with its cause, with its reason. |
vādānupātoti vādassa anupāto, anupatanaṃ pavattīti attho. |
‘A following up of the argument’ means the following up of the argument, the proceeding, the process is the meaning. |
gārayhaṃ ṭhānanti garahitabbayuttaṃ kāraṇaṃ. |
‘A blameworthy point’ means a cause worthy of being censured. |
idaṃ vuttaṃ hoti — bhotā gotamena vuttā sakāraṇā vādappavatti kiñcipi gārayhaṃ kāraṇaṃ na āgacchatīti. |
This is what is meant: the argument proceeding with its reason, spoken by you, Master Gotama, does not come to any blameworthy cause. |
atha vā tehi parehi vuttā sakāraṇā vādappavatti kiñci gārayhaṃ kāraṇaṃ na āgacchatīti pucchati. |
Or, he asks, does the argument proceeding with its reason, spoken by them, not come to any blameworthy cause? |
♦ antarāyakaro hotīti antarāyaṃ vināsaṃ kicchalābhakaṃ vilomakaṃ karoti. |
♦ ‘It is an obstacle’ means it creates an obstacle, a destruction, a difficulty, a hindrance. |
pāripanthikoti panthadūhanacoro. |
‘A highwayman’ means a thief who robs on the road. |
khato ca hotīti guṇakhananena khato hoti. |
‘And he is ruined’ means he is ruined by the digging up of his virtues. |
upahatoti guṇupaghāteneva upahato. |
‘Destroyed’ means destroyed by the very destruction of his virtues. |
♦ candanikāyāti asucikalalakūpe. |
♦ ‘In a cesspool’ means in a cesspool of impure mud. |
oligalleti niddhamanakalale. |
‘In the mire’ means in the mire that sinks. |
so cāti so sīlavāti vuttakhīṇāsavo. |
‘And he’ means that virtuous one, the arahant spoken of. |
sīlakkhandhenāti sīlarāsinā. |
‘By the aggregate of virtue’ means by the mass of virtue. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
ettha ca vimuttiñāṇadassanaṃ vuccati paccavekkhaṇañāṇaṃ, taṃ asekkhassa pavattattā asekkhanti vuttaṃ. |
And here, the knowledge and vision of liberation is called the knowledge of reflection; because it occurs for one who is no longer a trainee, it is called ‘of one who is no longer a trainee’. |
itarāni sikkhāpariyosānappattatāya sayampi asekkhāneva. |
The others, because they have reached the end of training, are themselves no longer trainees. |
tāni ca pana lokuttarāni, paccavekkhaṇañāṇaṃ lokiyaṃ. |
And they are supramundane; the knowledge of reflection is worldly. |
♦ rohiṇīsūti rattavaṇṇāsu. |
♦ ‘Red’ means of red color. |
sarūpāsūti attano vacchakehi samānarūpāsu. |
‘Of the same form’ means of the same form as their calves. |
pārevatāsūti kapotavaṇṇāsu. |
‘Dove-colored’ means of the color of a pigeon. |
dantoti nibbisevano. |
‘Tamed’ means without viciousness. |
puṅgavoti usabho. |
‘A bull’ means a bull. |
dhorayhoti dhuravāho. |
‘A draught-animal’ means one who pulls a yoke. |
kalyāṇajavanikkamoti kalyāṇena ujunā javena gantā. |
‘Of good speed and gait’ means one who goes with a good, straight speed. |
nāssa vaṇṇaṃ parikkhareti assa goṇassa sarīravaṇṇaṃ na upaparikkhanti, dhuravahanakammameva pana upaparikkhanti. |
‘They do not examine his color’ means they do not examine the body-color of that bull; but they examine only the work of pulling the yoke. |
yasmiṃ kasmiñci jātiyeti yattha katthaci kulajāte. |
‘In whatever birth’ means in whatever family one is born. |
yāsu kāsuci etāsūti etāsu khattiyādippabhedāsu yāsu kāsuci jātīsu. |
‘In whichever of these’ means in whichever of these births, divided as khattiya, etc. |
♦ brahmacariyassa kevalīti brahmacariyassa kevalena samannāgato, paripuṇṇabhāvena yuttoti attho. |
♦ ‘The master of the holy life’ means endowed with the whole of the holy life; endowed with the state of completeness is the meaning. |
khīṇāsavo hi sakalabrahmacārī nāma hoti. |
For an arahant is called one who lives the whole holy life. |
tenetaṃ vuttaṃ. |
Therefore this is said. |
pannabhāroti oropitabhāro, khandhabhāraṃ kilesabhāraṃ kāmaguṇabhārañca oropetvā ṭhitoti attho. |
‘With the burden laid down’ means with the burden put down; the meaning is that he stands, having put down the burden of the aggregates, the burden of the defilements, and the burden of the sensual pleasures. |
katakiccoti catūhi maggehi kiccaṃ katvā ṭhito. |
‘Having done what was to be done’ means having done the duty with the four paths, he stands. |
pāragū sabbadhammānanti sabbadhammā vuccanti pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo, tesaṃ sabbadhammānaṃ abhiññāpāraṃ, pariññāpāraṃ, pahānapāraṃ, bhāvanāpāraṃ, sacchikiriyāpāraṃ, samāpattipārañcāti chabbidhaṃ pāraṃ gatattā pāragū. |
‘The one who has gone to the end of all things’ means all things are called the five aggregates, the twelve sense-bases, the eighteen elements; he has gone to the end of all those things, the end of direct knowledge, the end of full understanding, the end of abandoning, the end of development, the end of realization, and the end of attainment; thus he has gone to the end. |
anupādāyāti aggahetvā. |
‘Without clinging’ means without grasping. |
nibbutoti kilesasantāparahito. |
‘Extinguished’ means free from the torment of the defilements. |
virajeti rāgadosamoharajarahite. |
‘Among the passionless’ means among those free from the dust of lust, hate, and delusion. |
♦ avijānantāti khettaṃ ajānantā. |
♦ ‘Not knowing’ means not knowing the field. |
dummedhāti nippaññā. |
‘Fools’ means without wisdom. |
assutāvinoti khettavinicchayasavanena rahitā. |
‘Uninstructed’ means devoid of the hearing that discriminates the field. |
bahiddhāti imamhā sāsanā bahiddhā. |
‘Outside’ means outside of this teaching. |
na hi sante upāsareti buddhapaccekabuddhakhīṇāsave uttamapurise na upasaṅkamanti. |
‘They do not attend on the good’ means they do not approach the supreme persons, the Buddhas, Paccekabuddhas, and arahants. |
dhīrasammateti paṇḍitehi sammate sambhāvite. |
‘Honored by the wise’ means honored and esteemed by the prudent. |
mūlajātā patiṭṭhitāti iminā sotāpannassa saddhaṃ dasseti. |
‘With roots grown and established’ — by this, he shows the faith of a stream-enterer. |
kule vā idha jāyareti idha vā manussaloke khattiyabrāhmaṇavessakule jāyanti. |
‘They are born in a family here’ means they are born here in the human world in a khattiya, brahmin, or vessa family. |
ayameva hi tividhā kulasampatti nāma. |
For this is what is called the threefold prosperity of family. |
anupubbena nibbānaṃ, adhigacchantīti sīlasamādhipaññāti ime guṇe pūretvā anukkamena nibbānaṃ adhigacchantīti. |
‘They gradually attain Nibbāna’ means having fulfilled these virtues of virtue, concentration, and wisdom, they gradually attain Nibbāna. |
♦ 8. tikaṇṇasuttavaṇṇanā AN 3.58 |
♦ 8. Commentary on the Tikaṇṇa Sutta |
♦ 59. aṭṭhame tikaṇṇoti tassa nāmaṃ. |
♦ 59. In the eighth, Tikaṇṇa is his name. |
upasaṅkamīti “samaṇo kira gotamo paṇḍito, gacchissāmi tassa santikan”ti cintetvā bhuttapātarāso mahājanaparivuto upasaṅkami. |
‘He approached’ means thinking, “The ascetic Gotama is said to be wise; I will go to him,” and having eaten his morning meal, he approached, surrounded by a great populace. |
bhagavato sammukhāti dasabalassa purato nisīditvā. |
‘In the presence of the Blessed One’ means having sat down in front of the one with the ten powers. |
vaṇṇaṃ bhāsatīti kasmā bhāsati? |
‘He speaks praise’ — why does he speak? |
so kira ito pubbe tathāgatassa santikaṃ agatapubbo. |
It is said that he had not previously gone to the Tathāgata. |
athassa etadahosi — “buddhā nāma durāsadā, mayi paṭhamataraṃ akathente katheyya vā na vā. |
Then it occurred to him: “Buddhas are hard to approach. If I do not speak first, he may or may not speak. |
sace na kathessati, atha maṃ samāgamaṭṭhāne kathentaṃ evaṃ vakkhanti ‘tvaṃ idha kasmā kathesi, yena te samaṇassa gotamassa santikaṃ gantvā vacanamattampi na laddhan’ti. |
If he does not speak, then they will say of me, as I am speaking in the assembly, ‘Why do you speak here, you who went to the ascetic Gotama and did not get even a word?’ |
tasmā ‘evaṃ me ayaṃ garahā muccissatī’”ti maññamāno bhāsati. |
Therefore, thinking, ‘Thus I will be free from this censure,’” he speaks. |
kiñcāpi brāhmaṇānaṃ vaṇṇaṃ bhāsati, tathāgatassa pana ñāṇaṃ ghaṭṭessāmīti adhippāyeneva bhāsati. |
Although he speaks the praise of the brahmins, he speaks with the intention, “I will stir the knowledge of the Tathāgata.” |
evampi tevijjā brāhmaṇāti tevijjakabrāhmaṇā evaṃpaṇḍitā evaṃdhīrā evaṃbyattā evaṃbahussutā evaṃvādino, evaṃsammatāti attho. |
‘The brahmins who have the three Vedas are thus’ means the brahmins who have the three Vedas are so wise, so intelligent, so learned, so eloquent, so esteemed is the meaning. |
itipīti iminā tesaṃ paṇḍitādiākāraparicchedaṃ dasseti. |
‘Thus’ — by this, he shows the definition of their state of being wise, etc. |
ettakena kāraṇena paṇḍitā ... pe ... ettakena kāraṇena sammatāti ayañhi ettha attho. |
‘For this much reason, they are wise... so on... for this much reason, they are esteemed’; this is the meaning here. |
♦ yathā kathaṃ pana brāhmaṇāti ettha yathāti kāraṇavacanaṃ, kathaṃ panāti pucchāvacanaṃ. |
♦ ‘But how, brahmin’ — here, ‘yathā’ is a word for a reason; ‘kathaṃ pana’ is a word for a question. |
idaṃ vuttaṃ hoti — kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññāpenti. |
This is what is meant: But how, brahmin, do the brahmins prescribe the three Vedas? |
yathā evaṃ sakkā hoti jānituṃ, taṃ kāraṇaṃ vadehīti. |
Tell me the reason, so that it may be known thus. |
taṃ sutvā brāhmaṇo “jānanaṭṭhāneyeva maṃ sammāsambuddho pucchi, no ajānanaṭṭhāne”ti attamano hutvā idha, bho gotamātiādimāha. |
Hearing that, the brahmin, thinking, “The Perfectly Enlightened One has asked me at a point of knowledge, not at a point of ignorance,” was pleased and said, ‘Here, Master Gotama,’ etc. |
tattha ubhatoti dvīhipi pakkhehi. |
Therein, ‘from both’ means from both sides. |
mātito ca pitito cāti yassa mātā brāhmaṇī, mātu mātā brāhmaṇī, tassāpi mātā brāhmaṇī. |
‘From the mother’s side and the father’s side’ means he whose mother is a brahminī, whose mother’s mother is a brahminī, and her mother also a brahminī. |
pitā brāhmaṇo, pitu pitā brāhmaṇo, tassāpi pitā brāhmaṇo, so ubhato sujāto mātito ca pitito ca. |
sAnd his father is a brahmin, his father’s father is a brahmin, and his father also a brahmin; he is of pure birth from both sides, from the mother’s and the father’s. |
saṃsuddhagahaṇikoti yassa saṃsuddhā mātu gahaṇī, kucchīti attho. |
‘Of pure conception’ means he whose mother’s conception, meaning womb, is pure. |
“samavepākiniyā gahaṇiyā”ti pana ettha kammajatejodhātu gahaṇīti vuccati. |
But in “of a womb that ripens evenly,” the kamma-born fire-element is called the womb. |
♦ yāva sattamā pitāmahayugāti ettha pitu pitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. |
♦ ‘Up to the seventh generation of ancestors’ — here, the father’s father is the grandfather; the generation of the grandfather is the grandfather-generation. |
yuganti āyuppamāṇaṃ vuccati. |
‘Yuga’ means a measure of lifespan. |
abhilāpamattameva cetaṃ, atthato pana pitāmahoyeva pitāmahayugaṃ. |
This is just a manner of speaking; in terms of meaning, the grandfather himself is the grandfather-generation. |
tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. |
Beyond that, all previous ancestors are included by the term ‘grandfather’. |
evaṃ yāva sattamo puriso, tāva saṃsuddhagahaṇiko, atha vā akkhitto anupakkuṭṭho jātivādenāti dasseti. |
Thus up to the seventh person, he is of pure conception. And he shows that he is not criticized or reproached with regard to his birth. |
akkhittoti “apanetha etaṃ, kiṃ iminā”ti evaṃ akkhitto anavakkhitto. |
‘Not criticized’ means not criticized, not disparaged, saying, “Away with this one, what is the use of him?” |
anupakkuṭṭhoti na upakkuṭṭho, na akkosaṃ vā nindaṃ vā pattapubbo. |
‘Not reproached’ means not reproached; he has not previously received abuse or blame. |
kena kāraṇenāti? |
For what reason? |
jātivādena. “itipi hīnajātiko eso”ti evarūpena vacanenāti attho. |
With regard to birth. The meaning is, with such a saying as, “He is of low birth.” |
♦ ajjhāyakoti idaṃ “na dānime jhāyanti, na dānime jhāyantīti kho, vāseṭṭha, ajjhāyakā ajjhāyakāteva tatiyaṃ akkharaṃ upanibbattan”ti evaṃ paṭhamakappikakāle jhānavirahitānaṃ brāhmaṇānaṃ garahavacanaṃ uppannaṃ. |
♦ ‘A scholar’ — this word ‘ajjhāyaka’ arose as a term of censure for the brahmins of the first aeon who were devoid of jhāna, from the saying, “Now they do not meditate, now they do not meditate, Vāseṭṭha, thus the third letter was added to ‘ajjhāyakā’.” |
idāni pana taṃ ajjhāyatīti ajjhāyako, mante parivattetīti iminā atthena pasaṃsāvacanaṃ katvā voharanti. |
But now they use it as a term of praise with the meaning, ‘he recites,’ ‘he repeats the sacred texts.’ |
mante dhāretīti mantadharo. |
‘A bearer of the sacred texts’ means a mantadharo. |
♦ tiṇṇaṃ vedānanti irubbedayajubbedasāmabbedānaṃ. |
♦ ‘Of the three Vedas’ means of the Irubbeda, the Yajubbeda, and the Sāmaveda. |
oṭṭhapahatakaraṇavasena pāraṃ gatoti pāragū. |
‘He has gone to the end’ by way of reciting them with his lips, thus he is pāragū. |
saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ. |
‘Together with the glossaries and the treatises on ritual’ means sanighaṇḍukeṭubhānaṃ. |
nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanapakāsakasatthaṃ. |
‘Nighaṇḍu’ means the science that explains the synonyms of names, trees, etc. |
keṭubhanti kiriyākappavikappo kavīnaṃ upakārāya satthaṃ. |
‘Keṭubha’ means the science of the application and variation of rites, for the benefit of poets. |
saha akkharappabhedena sākkharappabhedānaṃ. |
‘Together with the analysis of letters’ means sākkharappabhedānaṃ. |
akkharappabhedoti sikkhā ca nirutti ca. |
‘The analysis of letters’ means grammar and etymology. |
itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto khattavijjāsaṅkhāto vā itihāso pañcamo etesanti itihāsapañcamā. |
‘With history as the fifth’ means the Āthabbana Veda being the fourth, and history, which is connected with such sayings as “thus it was, thus it was,” and which is the science of kings or ancient stories, being the fifth, thus they have history as the fifth. |
tesaṃ itihāsapañcamānaṃ vedānaṃ. |
Of those Vedas with history as the fifth. |
♦ padaṃ tadavasesañca byākaraṇaṃ adhīyati vedeti cāti padako veyyākaraṇo. |
♦ ‘He studies and knows the science of words and grammar, and what remains of that,’ thus he is padako, veyyākaraṇo. |
lokāyataṃ vuccati vitaṇḍavādasatthaṃ. |
‘Lokāyata’ is called the science of sophistry. |
mahāpurisalakkhaṇanti mahāpurisānaṃ buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthapamāṇaṃ satthaṃ, yattha soḷasasahassagāthāpadaparimāṇā buddhamantā nāma ahesuṃ, yesaṃ vasena “iminā lakkhaṇena samannāgatā buddhā nāma honti, iminā paccekabuddhā, dve aggasāvakā, asīti mahāsāvakā, buddhamātā, buddhapitā, aggupaṭṭhākā, aggupaṭṭhāyikā, rājā cakkavattī”ti ayaṃ viseso ñāyati. |
‘The marks of a great man’ means the science, of the size of twelve thousand books, which explains the marks of great men such as the Buddhas, in which there were what are called the Buddha-mantras, of the size of sixteen thousand verses, by means of which this distinction is known: “those endowed with this mark are called Buddhas, with this Paccekabuddhas, the two chief disciples, the eighty great disciples, the Buddha’s mother, the Buddha’s father, the chief attendant, the chief female attendant, and a wheel-turning king.” |
anavayoti imesu lokāyatamahāpurisalakkhaṇesu anūno paripūrakārī, avayo na hotīti vuttaṃ hoti. |
‘Not deficient’ means not deficient in these, the Lokāyata and the marks of a great man; a complete practitioner; he is not deficient is what is said. |
avayo nāma yo tāni atthato ca ganthato ca sandhāretuṃ na sakkoti. |
A deficient person is one who is not able to retain them in meaning and in text. |
atha vā anavayoti anu avayo, sandhivasena ukāralopo. |
Or, ‘anavayo’ means anu avayo, with the loss of the letter ‘u’ for euphony. |
anu avayo paripuṇṇasippoti attho. |
The meaning is, following the deficient, accomplished in the craft. |
♦ tena hīti idaṃ bhagavā naṃ āyācantaṃ disvā “idānissa pañhaṃ kathetuṃ kālo”ti ñatvā āha. |
♦ ‘In that case’ — the Blessed One, seeing him requesting, and knowing, “Now is the time to speak on his question,” said this. |
tassattho — yasmā maṃ āyācasi, tasmā suṇāhīti. |
The meaning is: because you request me, therefore listen. |
vivicceva kāmehītiādi visuddhimagge vitthāritameva. |
‘Secluded from sensual pleasures,’ etc., is detailed in the Visuddhimagga. |
idha panetaṃ tissannaṃ vijjānaṃ pubbabhāgapaṭipattidassanatthaṃ vuttanti veditabbaṃ. |
But here it should be known that it is said to show the preliminary practice for the three knowledges. |
tattha dvinnaṃ vijjānaṃ anupadavaṇṇanā ceva bhāvanānayo ca visuddhimagge vitthāritova. |
Therein, the commentary on the two knowledges and the method of development are detailed in the Visuddhimagga. |
♦ paṭhamā vijjāti paṭhamaṃ uppannāti paṭhamā, viditakaraṇaṭṭhena vijjā. |
♦ ‘The first knowledge’ means because it arose first, it is the first; because it makes known, it is knowledge. |
kiṃ viditaṃ karoti? |
What does it make known? |
pubbenivāsaṃ. avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādako moho vuccati. |
Past lives. ‘Ignorance’ is called the delusion that conceals it, because it makes those past lives unknown. |
tamoti sveva moho paṭicchādakaṭṭhena tamoti vuccati. |
‘Darkness’ — that same delusion is called darkness because it conceals. |
ālokoti sāyeva vijjā obhāsakaraṇaṭṭhena ālokoti vuccati. |
‘Light’ — that same knowledge is called light because it illuminates. |
ettha ca vijjā adhigatāti ayaṃ attho . |
And here, ‘knowledge is attained,’ this is the meaning. |
sesaṃ pasaṃsāvacanaṃ. |
The rest is a statement of praise. |
yojanā panettha ayamassa vijjā adhigatā, athassa adhigatavijjassa avijjā vihatā vinaṭṭhāti attho. |
The connection here is that this knowledge of his is attained, and then for him who has attained knowledge, ignorance is dispelled, destroyed is the meaning. |
kasmā? yasmā vijjā uppannā. |
Why? Because knowledge has arisen. |
itarasmimpi padadvaye eseva nayo. |
In the other two phrases, the same method applies. |
yathā tanti ettha yathāti opammaṃ, tanti nipātamattaṃ. |
‘As’ — here, ‘yathā’ is a simile; ‘taṃ’ is just a particle. |
satiyā avippavāsena appamattassa. |
‘Of one who is heedful’ because of the non-absence of mindfulness. |
vīriyātāpena ātāpino. |
‘Ardent’ because of the ardor of energy. |
kāye ca jīvite ca anapekkhatāya pahitattassa. |
‘Striving’ because of his lack of concern for body and life. |
pesitattassāti attho. |
‘Having sent forth’ is the meaning. |
idaṃ vuttaṃ hoti — yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya. |
This is what is meant: just as for one who dwells heedful, ardent, and striving, ignorance would be dispelled and knowledge would arise; |
tamo vihaññeyya, āloko uppajjeyya, evameva tassa avijjā vihatā, vijjā uppannā. |
darkness would be dispelled and light would arise, in the same way, for him ignorance was dispelled and knowledge arose; |
tamo vihato, āloko uppanno. |
darkness was dispelled and light arose. |
etassa tena padhānānuyogassa anurūpameva phalaṃ laddhanti. |
For him, the fruit suitable for that devotion to striving was obtained. |
♦ cutūpapātakathāyaṃ vijjāti dibbacakkhuñāṇavijjā. |
♦ ‘In the talk on passing away and rebirth, knowledge’ means the knowledge of the divine eye. |
avijjāti sattānaṃ cutipaṭisandhippaṭicchādikā avijjā. |
‘Ignorance’ means the ignorance that conceals the passing away and rebirth of beings. |
sesaṃ vuttanayameva. |
The rest is as explained. |
♦ tatiyavijjāya so evaṃ samāhite citteti vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. |
♦ In the third knowledge, ‘he, with a mind thus concentrated,’ means the mind of the fourth jhāna, which is the basis for insight, should be known. |
āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. |
‘For the knowledge of the destruction of the taints’ means for the sake of the knowledge of the path of arahantship. |
arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati, tatra cetaṃ ñāṇaṃ tattha pariyāpannattāti. |
For the path of arahantship, because it destroys the taints, is called the destruction of the taints, and this knowledge is included therein. |
cittaṃ abhininnāmetīti vipassanācittaṃ abhinīharati. |
‘He directs his mind’ means he directs the mind of insight. |
so idaṃ dukkhanti evamādīsu ettakaṃ dukkhaṃ, na ito bhiyyoti sabbampi dukkhasaccaṃ sarasalakkhaṇappaṭivedhena yathābhūtaṃ pajānāti paṭivijjhati, tassa ca dukkhassa nibbattikaṃ taṇhaṃ “ayaṃ dukkhasamudayo”ti, tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ apavattiṃ nibbānaṃ “ayaṃ dukkhanirodho”ti. |
In ‘he, “this is suffering,”’ etc., he knows as it really is, by penetrating its own-nature and characteristic, all the truth of suffering, “this much is suffering, there is no more”; and the craving that produces that suffering as “this is the origin of suffering”; and the place where both of them, having reached, cease, that cessation of them, Nibbāna, as “this is the cessation of suffering”; |
tassa ca sampāpakaṃ ariyamaggaṃ “ayaṃ dukkhanirodhagāminī paṭipadā”ti sarasalakkhaṇappaṭivedhena yathābhūtaṃ pajānāti paṭivijjhatīti evamattho veditabbo. |
and the noble path that leads to that as “this is the practice leading to the cessation of suffering,” he knows as it really is, by penetrating its own-nature and characteristic, he penetrates it; thus the meaning should be understood. |
♦ evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ime āsavātiādimāha. |
♦ Having thus shown the truths in their own nature, now, showing them by way of the defilements, he said, ‘these are the taints,’ etc. |
tassa evaṃ jānato evaṃ passatoti tassa bhikkhuno evaṃ jānantassa evaṃ passantassa. |
‘For him, knowing thus and seeing thus’ means for that bhikkhu, knowing thus and seeing thus. |
saha vipassanāya koṭippattaṃ maggaṃ kathesi. |
He spoke of the path that has reached its peak, together with insight. |
kāmāsavāti kāmāsavato. |
‘From the taint of sensuality’ means from the taint of sensuality. |
vimuccatīti iminā maggakkhaṇaṃ dasseti. |
‘Is liberated’ — by this, he shows the moment of the path. |
maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. |
For at the moment of the path, the mind is liberated; at the moment of the fruit, it is liberated. |
vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. |
‘In the liberated, the knowledge that it is liberated’ — by this, he shows the knowledge of reflection. |
khīṇā jātītiādīhi tassa bhūmiṃ. |
‘Birth is destroyed,’ etc., is its ground. |
tena hi ñāṇena so paccavekkhanto khīṇā jātītiādīni pajānāti. |
For by that knowledge, he, reflecting, knows, “birth is destroyed,” etc. |
katamā panassa jāti khīṇā, kathañca naṃ pajānātīti? |
And which birth of his is destroyed, and how does he know it? |
na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā, anāgate vāyāmābhāvato, na paccuppannā, vijjamānattā. |
His past birth is not destroyed, because it was already destroyed; not the future, because he does not strive in the future; not the present, because it is existing. |
yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. |
But the birth of the one-, four-, or five-aggregate existences, which would arise if the path were not developed, that, because the path has been developed, has reached the state of non-arising, and is destroyed. |
taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiappaṭisandhikaṃ hotīti jānanto pajānāti. |
That he knows, by reflecting on the defilements abandoned by the development of the path, and knowing that even if there is kamma in the absence of defilements, it will not have rebirth in the future. |
♦ vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. |
♦ ‘Has been lived’ means has been lived, has been fully lived; has been done, has been practiced, has been finished is the meaning. |
brahmacariyanti maggabrahmacariyaṃ. |
‘The holy life’ means the holy life of the path. |
puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. |
For an ordinary virtuous person and the seven trainees are said to live the holy life; an arahant has lived it. |
tasmā so attano brahmacariyavāsaṃ paccavekkhanto “vusitaṃ brahmacariyan”ti pajānāti. |
Therefore he, reflecting on his own living of the holy life, knows, “The holy life has been lived.” |
kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. |
‘What was to be done has been done’ means the sixteen-fold duty in the four truths by the four paths, by way of full understanding, abandoning, realization, and development, has been finished is the meaning. |
puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. |
For ordinary virtuous persons, etc., do that duty; an arahant has done what was to be done. |
tasmā so attano karaṇīyaṃ paccavekkhanto “kataṃ karaṇīyan”ti pajānāti. |
Therefore he, reflecting on his own duty, knows, “What was to be done has been done.” |
nāparaṃ itthattāyāti puna itthabhāvāya, evaṃ soḷasavidhakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti pajānāti. |
‘There is no more for this state’ means for this state of becoming, for this sixteen-fold state of duty, for the destruction of the defilements, or for the duty of developing the path, there is no more for me, he knows. |
atha vā itthattāyāti itthabhāvato, imasmā evaṃ pakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya. |
Or, ‘for this state’ means from this state of becoming; from this kind of present continuity of the aggregates, there is no other continuity of the aggregates for me. But these five aggregates stand fully understood, like trees with their roots cut off. |
te carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti pajānāti. |
They will be extinguished with the cessation of the final consciousness, like a fire without fuel, he knows. |
idha vijjāti arahattamaggañāṇavijjā. |
Here, ‘knowledge’ is the knowledge of the path of arahantship. |
avijjāti catusaccappaṭicchādikā avijjā. |
‘Ignorance’ is the ignorance that conceals the four truths. |
sesaṃ vuttanayameva. |
The rest is as explained. |
♦ anuccāvacasīlassāti yassa sīlaṃ kālena hāyati, kālena vaḍḍhati, so uccāvacasīlo nāma hoti. |
♦ ‘Of virtue not fluctuating’ means he whose virtue at one time declines and at another grows is called one of fluctuating virtue. |
khīṇāsavassa pana sīlaṃ ekantavaḍḍhitameva. |
But the virtue of an arahant is entirely grown. |
tasmā so anuccāvacasīlo nāma hoti. |
Therefore he is called one of virtue not fluctuating. |
vasībhūtanti vasippattaṃ. |
‘Having mastery’ means having attained mastery. |
susamāhitanti suṭṭhu samāhitaṃ, ārammaṇamhi suṭṭhapitaṃ. |
‘Well-concentrated’ means well-concentrated, well-established on the object. |
dhīranti dhitisampannaṃ. |
‘Steadfast’ means endowed with fortitude. |
maccuhāyinanti maccuṃ jahitvā ṭhitaṃ. |
‘Who has left death behind’ means who stands having left death behind. |
sabbappahāyinanti sabbe pāpadhamme pajahitvā ṭhitaṃ. |
‘Who has abandoned all’ means who stands having abandoned all evil states. |
buddhanti catusaccabuddhaṃ. |
‘Who has understood’ means who has understood the four truths. |
antimadehinanti sabbapacchimasarīradhārinaṃ. |
‘Bearing his last body’ means bearing his very last body. |
taṃ namassanti gotamanti taṃ gotamagottaṃ buddhasāvakā namassanti. |
‘They pay homage to that Gotama’ means the disciples of the Buddha pay homage to that Gotama. |
atha vā gotamabuddhassa sāvakopi gotamo, taṃ gotamaṃ devamanussā namassantīti attho. |
Or, a disciple of the Gotama Buddha is also a Gotama; devas and humans pay homage to that Gotama is the meaning. |
♦ pubbenivāsanti pubbenivutthakkhandhaparamparaṃ. |
♦ ‘Past lives’ means the series of past aggregates in which one has lived. |
yovetīti yo aveti avagacchati. |
‘He who knows’ means he who understands, he who comprehends. |
yovedītipi pāṭho. |
The reading is also ‘yovedī’. |
yo avedi, viditaṃ pākaṭaṃ katvā ṭhitoti attho. |
The meaning is, he who has known, who stands having made it manifest. |
saggāpāyañca passatīti cha kāmāvacare nava brahmaloke cattāro ca apāye passati. |
‘And sees heaven and hell’ means he sees the six sense-sphere heavens, the nine Brahma worlds, and the four woeful states. |
jātikkhayaṃ pattoti arahattaṃ patto. |
‘Who has reached the destruction of birth’ means who has reached arahantship. |
abhiññāvositoti jānitvā kiccavosānena vosito. |
‘Accomplished in direct knowledge’ means accomplished by the completion of the duty of knowing. |
munīti moneyyena samannāgato khīṇāsavamuni. |
‘A sage’ means an arahant sage endowed with wisdom. |
etāhīti heṭṭhā niddiṭṭhāhi pubbenivāsañāṇādīhi. |
‘By these’ means by these, the knowledge of past lives, etc., specified below. |
nāññaṃ lapitalāpananti yo panañño tevijjoti aññehi lapitavacanamattameva lapati, tamahaṃ tevijjoti na vadāmi, attapaccakkhato ñatvā parassapi tisso vijjā kathentamevāhaṃ tevijjoti vadāmīti attho. |
‘No other idle chatter’ means but he who merely chatters the mere words of others, “He has the three Vedas,” I do not call him one with the three Vedas. But he who, having known by his own direct experience, speaks of the three knowledges to another, him I call one with the three Vedas is the meaning. |
kalanti koṭṭhāsaṃ. |
‘A part’ means a portion. |
nāgghatīti na pāpuṇāti. |
‘Is not worth’ means does not reach. |
idāni brāhmaṇo bhagavato kathāya pasanno pasannākāraṃ karonto abhikkantantiādimāha. |
Now the brahmin, pleased with the Blessed One’s talk, and showing his pleasure, said, ‘Excellent,’ etc. |
♦ 9. jāṇussoṇisuttavaṇṇanā AN 3.59 |
♦ 9. Commentary on the Jāṇussoṇi Sutta |
♦ 60. navame yassassūti yassa bhaveyyuṃ. |
♦ 60. In the ninth, ‘for whom’ means for whom there would be. |
yaññotiādīsu yajitabboti yañño, deyyadhammassetaṃ nāmaṃ. |
‘A sacrifice,’ etc. — because it is to be sacrificed, it is a sacrifice; this is a name for the thing to be given. |
saddhanti matakabhattaṃ. |
‘An offering’ means a meal for the dead. |
thālipākoti varapurisānaṃ dātabbayuttaṃ bhattaṃ. |
‘A pot-boiling’ means a meal fit to be given to excellent men. |
deyyadhammanti vuttāvasesaṃ yaṃkiñci deyyadhammaṃ nāma. |
‘An offering’ means any other thing to be given, what remains after what has been said. |
tevijjesu brāhmaṇesu dānaṃ dadeyyāti sabbametaṃ dānaṃ tevijjesu dadeyya, tevijjā brāhmaṇāva paṭiggahetuṃ yuttāti dasseti. |
‘One should give a gift to the brahmins who have the three Vedas’ means one should give all this gift to those who have the three Vedas; only the brahmins who have the three Vedas are fit to receive it, he shows. |
sesamettha heṭṭhā vuttanayamevāti. |
The rest here is as explained below. |
♦ 10. saṅgāravasuttavaṇṇanā AN 3.60 |
♦ 10. Commentary on the Saṅgārava Sutta |
♦ 61. dasame saṅgāravoti evaṃnāmako rājagahanagare jiṇṇapaṭisaṅkharaṇakārako āyuttakabrāhmaṇo. |
♦ 61. In the tenth, Saṅgārava is the name of an appointed brahmin who was in charge of repairing old buildings in the city of Rājagaha. |
upasaṅkamīti bhuttapātarāso hutvā mahājanaparivuto upasaṅkami. |
‘He approached’ means having eaten his morning meal, he approached, surrounded by a great populace. |
mayamassūti ettha assūti nipātamattaṃ, mayaṃ, bho gotama, brāhmaṇā nāmāti idameva atthapadaṃ. |
‘We’ — here, ‘assu’ is just a particle; ‘we, Master Gotama, are brahmins,’ this is the meaning-phrase. |
yaññaṃ yajāmāti bāhirasamaye sabbacatukkena sabbaṭṭhakena sabbasoḷasakena sabbadvattiṃsāya sabbacatusaṭṭhiyā sabbasatena sabbapañcasatenāti ca evaṃ pāṇaghātapaṭisaṃyutto yañño nāma hoti. |
‘We offer a sacrifice’ means in an external tradition, the sacrifice which is connected with the killing of animals by all fours, all eights, all sixteens, all thirty-twos, all sixty-fours, all hundreds, and all five hundreds. |
taṃ sandhāyevamāha. |
He says this with reference to that. |
anekasārīrikanti anekasarīrasambhavaṃ. |
‘Involving many lives’ means involving the arising of many bodies. |
yadidanti yā esā. |
‘That is’ means that which is. |
yaññādhikaraṇanti yajanakāraṇā ceva yājanakāraṇā cāti attho. |
‘The reason for the sacrifice’ means the reason for sacrificing and the reason for causing to be sacrificed is the meaning. |
ekasmiñhi bahūnaṃ dadantepi dāpentepi bahūsupi bahūnaṃ dentesupi dāpentesupi puññapaṭipadā anekasārīrikā nāma hoti. |
For when one gives to many, or causes to be given, and when many give to many, or cause to be given, the practice of merit is said to involve many lives. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to that. |
tuyhañca tuyhañca yajāmīti vadantassāpi tvañca tvañca yajāhīti āṇāpentassāpi ca anekasārīrikāva hoti. |
Even for one who says, “I sacrifice to you and to you,” and for one who commands, “You and you, sacrifice,” it involves many lives. |
tampi sandhāyetaṃ vuttaṃ. |
This is also said with reference to that. |
yassa vā tassa vāti yasmā vā tasmā vā. |
‘Of someone or other’ means of someone or other. |
ekamattānaṃ dametīti attano indriyadamanavasena ekaṃ attānameva dameti. |
‘He tames one self’ means he tames one self by way of the taming of his own faculties. |
ekamattānaṃ sametīti attano rāgādisamanavasena ekaṃ attānameva sameti. |
‘He calms one self’ means he calms one self by way of the calming of his own lust, etc. |
parinibbāpetīti rāgādiparinibbāneneva parinibbāpeti. |
‘He brings to final Nibbāna’ means he brings to final Nibbāna by the very final Nibbāna of lust, etc. |
evamassāyanti evaṃ santepi ayaṃ. |
‘Even so’ means even so, this one. |
♦ evamidaṃ brāhmaṇassa kathaṃ sutvā satthā cintesi — “ayaṃ brāhmaṇo pasughātakasaṃyuttaṃ mahāyaññaṃ anekasārīrikaṃ puññapaṭipadaṃ vadeti, pabbajjāmūlakaṃ pana puññuppattipaṭipadaṃ ekasārīrikanti vadeti. |
♦ Having heard this talk of the brahmin, the Teacher thought, “This brahmin speaks of a great sacrifice connected with the slaughter of animals as a practice of merit involving many lives, but he speaks of the practice of the arising of merit based on the life of renunciation as involving one life. |
nevāyaṃ ekasārīrikaṃ jānāti, na anekasārīrikaṃ, handassa ekasārīrikañca anekasārīrikañca paṭipadaṃ desessāmī”ti upari desanaṃ vaḍḍhento tena hi brāhmaṇātiādimāha. |
He knows neither what involves one life nor what involves many lives. Come, I will teach him the practice that involves one life and that which involves many lives.” Extending the discourse further, he said, ‘In that case, brahmin,’ etc. |
tattha yathā te khameyyāti yathā tuyhaṃ rucceyya. |
Therein, ‘as you please’ means as it pleases you. |
idha tathāgato loke uppajjatītiādi visuddhimagge vitthāritameva. |
‘Here a Tathāgata arises in the world,’ etc., is detailed in the Visuddhimagga. |
ethāyaṃ maggoti etha tumhe, ahamanusāsāmi, ayaṃ maggo. |
‘Come, this is the path’ means come, you, I will instruct; this is the path. |
ayaṃ paṭipadāti tasseva vevacanaṃ. |
‘This is the practice’ is a synonym for that. |
yathā paṭipannoti yena maggena paṭipanno. |
‘Having entered on which’ means having entered on which path. |
anuttaraṃ brahmacariyogadhanti arahattamaggasaṅkhātassa brahmacariyassa anuttaraṃ ogadhaṃ uttamapatiṭṭhābhūtaṃ nibbānaṃ. |
‘The unsurpassed goal of the holy life’ means Nibbāna, which is the unsurpassed immersion, the supreme foundation of the holy life known as the path of arahantship. |
iccāyanti iti ayaṃ. |
‘Thus this’ means thus this one. |
♦ appaṭṭhatarāti yattha bahūhi veyyāvaccakarehi vā upakaraṇehi vā attho natthi. |
♦ ‘Of less trouble’ means where there is no need for many attendants or requisites. |
appasamārambhatarāti yattha bahūnaṃ kammacchedavasena pīḷāsaṅkhāto samārambho natthi. |
‘Of less effort’ means where there is no effort known as the affliction by way of cutting off the work of many. |
seyyathāpi bhavaṃ gotamo, bhavaṃ cānando, ete me pujjāti yathā bhavaṃ gotamo, bhavañcānando, evarūpā mama pūjitā, tumheyeva dve janā mayhaṃ pujjā ca pāsaṃsā cāti imamatthaṃ sandhāyetaṃ vadati. |
‘Just as you, Master Gotama, and you, Ānanda, are honored by me’ means just as you, Master Gotama, and you, Ānanda, are honored by me; you two alone are honored and praised by me. He says this with this meaning in mind. |
tassa kira evaṃ ahosi — “ānandatthero maṃyeva imaṃ pañhaṃ kathāpetukāmo, attano kho pana vaṇṇe vutte padussanako nāma natthī”ti. |
It occurred to him thus: “The venerable Ānanda wishes to make me speak on this very question, but there is no one who is displeased when his own praise is spoken.” |
tasmā pañhaṃ akathetukāmo vaṇṇabhaṇanena vikkhepaṃ karonto evamāha. |
Therefore, not wishing to speak on the question, he creates a diversion by speaking praise and says thus. |
♦ na kho tyāhanti na kho te ahaṃ. |
♦ ‘I do not’ means I do not for you. |
theropi kira cintesi — “ayaṃ brāhmaṇo pañhaṃ akathetukāmo parivattati, imaṃ pañhaṃ etaṃyeva kathāpessāmī”ti. |
The elder, it is said, thought, “This brahmin is trying to avoid speaking on the question; I will make him speak on this very question.” |
tasmā naṃ evamāha. |
Therefore he said to him thus. |
♦ sahadhammikanti sakāraṇaṃ. |
♦ ‘With its reason’ means with its cause. |
saṃsādetīti saṃsīdāpeti. |
‘He makes to sink’ means he makes to sink. |
no vissajjetīti na katheti. |
‘He does not release’ means he does not speak. |
yaṃnūnāhaṃ parimoceyyanti yaṃnūnāhaṃ ubhopete vihesato parimoceyyaṃ. |
‘What if I were to free them?’ means what if I were to free both of them from this affliction? |
brāhmaṇo hi ānandena pucchitaṃ pañhaṃ akathento viheseti, ānandopi brāhmaṇaṃ akathentaṃ kathāpento. |
For the brahmin, by not speaking on the question asked by Ānanda, afflicts him; and Ānanda, by making the brahmin who is not speaking speak, also afflicts him. |
iti ubhopete vihesato mocessāmīti cintetvā evamāha. |
Thus, thinking, “I will free both of them from this affliction,” he said thus. |
kā nvajjāti kā nu ajja. |
‘What now’ means what now. |
antarākathā udapādīti aññissā kathāya antarantare katarā kathā uppajjīti pucchati. |
‘An incidental talk arose’ means what talk arose in the interval of another talk, he asks. |
tadā kira rājantepure tīṇi pāṭihāriyāni ārabbha kathā udapādi, taṃ pucchāmīti satthā evamāha. |
At that time, it is said, a talk arose in the royal court concerning three miracles. Thinking, “I will ask about that,” the Teacher said thus. |
atha brāhmaṇo “idāni vattuṃ sakkhissāmī”ti rājantepure uppannaṃ kathaṃ ārocento ayaṃ khvajja, bho gotamātiādimāha. |
Then the brahmin, thinking, “Now I will be able to speak,” and relating the talk that had arisen in the royal court, said, ‘This now, Master Gotama,’ etc. |
tattha ayaṃ khvajjāti ayaṃ kho ajja. |
Therein, ‘this now’ means this now indeed. |
pubbe sudanti ettha sudanti nipātamattaṃ. |
‘Formerly’ — here, ‘sudaṃ’ is just a particle. |
uttari manussadhammāti dasakusalakammapathasaṅkhātā manussadhammā uttariṃ. |
‘A superhuman state higher’ means the superhuman states known as the ten wholesome courses of action. |
iddhipāṭihāriyaṃ dassesunti bhikkhācāraṃ gacchantā ākāseneva gamiṃsu ceva āgamiṃsu cāti evaṃ pubbe pavattaṃ ākāsagamanaṃ sandhāyevamāha. |
‘They would show a miracle of psychic power’ means when going for alms, they would both go and come through the air. He says this with reference to the practice of going through the air that occurred in the past. |
etarahi pana bahutarā ca bhikkhūti idaṃ so brāhmaṇo “pubbe bhikkhū ‘cattāro paccaye uppādessāmā’ti maññe evamakaṃsu, idāni paccayānaṃ uppannabhāvaṃ ñatvā soppena ceva pamādena ca vītināmentī”ti laddhiyā evamāha. |
‘But now there are more bhikkhus’ — this the brahmin said with the belief, “Formerly the bhikkhus, thinking, ‘We will produce the four requisites,’ did so; now, knowing that the requisites have been produced, they spend their time in sleep and heedlessness.” |
♦ pāṭihāriyānīti paccanīkapaṭiharaṇavasena pāṭihāriyāni. |
♦ ‘Miracles’ means miracles because they counteract what is opposed. |
iddhipāṭihāriyanti ijjhanavasena iddhi, paṭiharaṇavasena pāṭihāriyaṃ, iddhiyeva pāṭihāriyaṃ iddhipāṭihāriyaṃ. |
‘The miracle of psychic power’ means iddhi by way of success, a miracle by way of counteracting; psychic power itself is a miracle, the miracle of psychic power. |
itaresupi eseva nayo. |
In the others, the same method applies. |
anekavihitaṃ iddhividhantiādīnaṃ attho ceva bhāvanānayo ca visuddhimagge vitthāritova. |
The meaning and the method of development of ‘the many kinds of psychic power,’ etc., are detailed in the Visuddhimagga. |
♦ nimittena ādisatīti āgatanimittena vā gatanimittena vā ṭhitanimittena vā “idaṃ nāma bhavissatī”ti katheti. |
♦ ‘He declares by a sign’ means by a sign that has come, or a sign that has gone, or a sign that is present, he says, “This will happen.” |
tatridaṃ vatthu — eko kira rājā tisso muttā gahetvā purohitaṃ pucchi “kiṃ me, ācariya, hatthe”ti. |
Here is a story on this: it is said that a certain king, taking three pearls, asked his purohita, “What is in my hand, teacher?” |
so ito cito ca olokesi, tena ca samayena ekā sarabū “makkhikaṃ gahessāmī”ti pakkhantā, gahaṇakāle makkhikā palātā. |
He looked here and there, and at that time a lizard, thinking, “I will catch a fly,” jumped, but at the moment of catching, the fly escaped. |
so makkhikāya muttattā “muttā mahārājā”ti āha. |
He, because the fly had escaped (mutta), said, “Pearls (muttā), great king.” |
muttā tāva hontu, kati muttāti. |
“Let them be pearls, how many pearls?” |
so puna nimittaṃ olokesi. |
He looked for a sign again. |
athāvidūre kukkuṭo tikkhattuṃ saddaṃ nicchāresi. |
Then nearby a rooster crowed three times. |
brāhmaṇo “tisso mahārājā”ti āha. |
The brahmin said, “Three, great king.” |
evaṃ ekacco āgatanimittena katheti. |
Thus a certain one speaks by a sign that has come. |
etenupāyena gataṭhitanimittehipi kathanaṃ veditabbaṃ. |
In this way, speaking by signs that have gone and are present should be known. |
evampi te manoti evaṃ tava mano somanassito vā domanassito vā kāmavitakkādisaṃyutto vāti. |
‘Your mind is thus’ means your mind is thus joyous or sorrowful, or connected with a thought of sensuality, etc. |
dutiyaṃ tasseva vevacanaṃ. |
The second is a synonym for that. |
itipi te cittanti itipi tava cittaṃ, imañca imañca atthaṃ cintayamānaṃ pavattatīti attho. |
‘Your thought is thus’ means your thought is thus; it proceeds thinking of this and that matter is the meaning. |
bahuṃ cepi ādisatīti bahuṃ cepi katheti. |
‘And he declares many things’ means and he says many things. |
tatheva taṃ hotīti yathā kathitaṃ, tatheva hoti. |
‘It happens just so’ means as it was said, so it happens. |
♦ amanussānanti yakkhapisācādīnaṃ. |
♦ ‘Of non-humans’ means of yakkhas, pisācas, etc. |
devatānanti cātumahārājikādīnaṃ. |
‘Of devas’ means of the Cātumahārājika devas, etc. |
saddaṃ sutvāti aññassa cittaṃ ñatvā kathentānaṃ sutvā. |
‘Having heard the sound’ means having heard them speaking, having known the mind of another. |
vitakkavipphārasaddanti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttappamattādīnaṃ saddaṃ. |
‘The sound of the diffusion of thought’ means the sound of those who are talking deliriously, who are asleep and heedless, which has arisen by way of the diffusion of thought. |
sutvāti taṃ sutvā. |
‘Having heard’ means having heard that. |
yaṃ vitakkayato tassa so saddo uppanno, tassa vasena “evampi te mano”tiādisati. |
He declares, “Your mind is thus,” etc., by way of the thought from which that sound arose. |
♦ tatrimāni vatthūni — eko kira manusso “aṭṭaṃ karissāmī”ti gāmā nagaraṃ gacchanto nikkhantaṭṭhānato paṭṭhāya “vinicchayasabhāyaṃ rañño ca rājamahāmattānañca idaṃ kathessāmi idaṃ kathessāmī”ti vitakkento rājakulaṃ gato viya rañño purato ṭhito viya aṭṭakārakena saddhiṃ kathento viya ca ahosi, tassa taṃ vitakkavipphāravasena niccharantaṃ saddaṃ sutvā eko puriso “kenaṭṭhena gacchasī”ti āha. |
♦ Here are the stories on this: it is said that a certain man, going from his village to the city, thinking, “I will bring a lawsuit,” from the place where he set out, thinking, “In the court of judgment, I will say this to the king and the royal ministers, I will say that,” was as if he had gone to the royal court, as if he were standing before the king, as if he were speaking with the litigant. A certain man, hearing the sound that came out by way of the diffusion of his thought, said, “For what purpose are you going?” |
aṭṭakammenāti. gaccha, jayo te bhavissatīti. |
“For a lawsuit.” “Go, may you be victorious.” |
so gantvā aṭṭaṃ katvā jayameva pāpuṇi. |
He went, brought the lawsuit, and was victorious. |
♦ aparopi thero moḷiyagāme piṇḍāya cari. |
♦ Another elder wandered for alms in the village of Moḷiya. |
atha naṃ nikkhamantaṃ ekā dārikā aññavihitā na addasa. |
Then a certain girl, being otherwise distracted, did not see him as he was leaving. |
so gāmadvāre ṭhatvā nivattitvā oloketvā taṃ disvā vitakkento agamāsi. |
He, standing at the village gate, and turning and looking, and seeing her, went on thinking. |
gacchantoyeva ca “kiṃ nu kho kurumānā dārikā na addasā”ti vacībhedaṃ akāsi. |
And as he was going, he made a verbal utterance, “What was the girl doing that she did not see?” |
passe ṭhito eko puriso sutvā “tumhe, bhante, moḷiyagāme caritthā”ti āha. |
A certain man standing nearby heard it and said, “You, venerable sir, wandered in the village of Moḷiya.” |
♦ manosaṅkhārā paṇihitāti cittasaṅkhārā suṭṭhapitā. |
♦ ‘The mental formations are arranged’ means the mental formations are well-established. |
vitakkessatīti vitakkayissati pavattayissatīti pajānāti. |
‘He will think’ means he will think, he will set in motion, he knows. |
pajānanto ca āgamanena jānāti, pubbabhāgena jānāti, antosamāpattiyaṃ cittaṃ apaloketvā jānāti. |
And knowing, he knows by the coming, he knows by the preliminary stage, he knows by examining the mind within the attainment. |
āgamanena jānāti nāma kasiṇaparikammakāleyeva “yenākārenesa kasiṇabhāvanaṃ āraddho paṭhamajjhānaṃ vā ... pe ... catutthajjhānaṃ vā aṭṭha vā samāpattiyo nibbattessatī”ti jānāti. |
He knows by the coming means at the very time of the kasina preliminary work, he knows, “By the way he has begun the development of the kasina, he will produce the first jhāna or... so on... the fourth jhāna or the eight attainments.” |
pubbabhāgena jānāti nāma paṭhamavipassanāya āraddhāyayeva jānāti, “yenākārena esa vipassanaṃ āraddho sotāpattimaggaṃ vā nibbattessati ... pe ... arahattamaggaṃ vā nibbattessatī”ti jānāti. |
He knows by the preliminary stage means at the very beginning of the first insight, he knows, “By the way he has begun insight, he will produce the path of stream-entry or... so on... or the path of arahantship.” |
antosamāpattiyaṃ cittaṃ oloketvā jānāti nāma — “yenākārena imassa manosaṅkhārā suṭṭhapitā, imassa nāma cittassa anantarā imaṃ nāma vitakkaṃ vitakkessati, ito vuṭṭhitassa etassa hānabhāgiyo vā samādhi bhavissati ṭhitibhāgiyo vā visesabhāgiyo vā nibbedhabhāgiyo vā, abhiññāyo vā nibbattessatī”ti jānāti. |
He knows by examining the mind within the attainment means, “By the way his mental formations are well-established, after this thought, he will think this thought. Emerging from this, his concentration will be of a declining nature, or a static nature, or a superior nature, or a penetrating nature, or he will produce the supernormal knowledges,” he knows. |
tattha puthujjano cetopariyañāṇalābhī puthujjanānaṃyeva cittaṃ jānāti, na ariyānaṃ. |
Therein, an ordinary person who has obtained the knowledge of the minds of others knows the minds of ordinary persons only, not of the nobles. |
ariyesupi heṭṭhimo uparimassa cittaṃ na jānāti, uparimo pana heṭṭhimassa jānāti. |
And among the nobles, a lower one does not know the mind of a higher one, but a higher one knows that of a lower one. |
etesu ca sotāpanno sotāpattiphalasamāpattiṃ samāpajjati ... pe ... arahā arahattaphalasamāpattiṃ samāpajjati. |
And among them, a stream-enterer attains the attainment of the fruit of stream-entry... so on... an arahant attains the attainment of the fruit of arahantship. |
uparimo heṭṭhimaṃ na samāpajjati. |
A higher one does not attain that of a lower one. |
tesañhi heṭṭhimā heṭṭhimā samāpatti tatravattiyeva hoti. |
For their lower and lower attainments are effective only there. |
tatheva taṃ hotīti etaṃ ekaṃsena tatheva hoti. |
‘It happens just so’ means it happens just so in every case. |
cetopariyañāṇavasena ñātañhi aññathābhāvi nāma natthi. |
For what is known by way of the knowledge of the minds of others is not otherwise. |
♦ evaṃ vitakkethāti evaṃ nekkhammavitakkādayo pavattentā vitakketha. |
♦ ‘Think thus’ means think, setting in motion thoughts of renunciation, etc. |
mā evaṃ vitakkayitthāti evaṃ kāmavitakkādayo pavattentā mā vitakkayittha. |
‘Do not think thus’ means do not think, setting in motion thoughts of sensuality, etc. |
evaṃ manasi karothāti evaṃ aniccasaññameva, dukkhasaññādīsu vā aññataraṃ manasi karotha. |
‘Attend to thus’ means attend to the perception of impermanence, or one of the perceptions of suffering, etc. |
mā evanti niccantiādinā nayena mā manasā karittha. |
‘Do not thus’ means do not attend to with the thought of permanence, etc. |
idanti idaṃ pañcakāmaguṇarāgaṃ pajahatha. |
‘This’ means abandon this lust for the five strands of sensual pleasure. |
idañca upasampajjāti idaṃ catumaggaphalappabhedaṃ lokuttaradhammameva upasampajja pāpuṇitvā nipphādetvā viharatha. |
‘And having attained this’ means having attained, reached, and accomplished this very supramundane Dhamma divided into the four paths and fruits, you should dwell. |
♦ māyāsahadhammarūpaṃ viya khāyatīti māyāya samānakāraṇajātikaṃ viya hutvā upaṭṭhāti. |
♦ ‘It appears as having the nature of an illusion’ means it appears as if it were of the same nature as an illusion. |
māyākāropi hi udakaṃ gahetvā telaṃ karoti, telaṃ gahetvā udakanti evaṃ anekarūpaṃ māyaṃ dasseti. |
For a magician also, taking water, makes oil; taking oil, makes water. Thus he shows various forms of illusion. |
idampi pāṭihāriyaṃ tathārūpamevāti. |
This miracle is also of such a kind. |
idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyatīti cintāmaṇikavijjāsarikkhakataṃ sandhāya evaṃ āha. |
‘This miracle, Master Gotama, also appears to me as having the nature of an illusion’ — he says this with reference to its being like the science of the wishing-gem. |
cintāmaṇikavijjaṃ jānantāpi hi āgacchantameva disvā “ayaṃ idaṃ nāma vitakkento āgacchatī”ti jānanti. |
For even those who know the science of the wishing-gem, seeing one coming, know, “This one is coming, thinking this.” |
tathā “idaṃ nāma vitakkento ṭhito, idaṃ nāma vitakkento nisinno, idaṃ nāma vitakkento nipanno”ti jānanti. |
Likewise, they know, “He is standing, thinking this; he is sitting, thinking this; he is lying down, thinking this.” |
♦ abhikkantataranti sundarataraṃ. |
♦ ‘More excellent’ means more beautiful. |
paṇītataranti uttamataraṃ. |
‘More sublime’ means more supreme. |
bhavañhi gotamo avitakkaṃ avicāranti idha brāhmaṇo avasesaṃ ādesanāpāṭihāriyaṃ bāhirakanti na gaṇhi. |
‘You, Gotama, without thought, without examination’ — here, the brahmin did not take the remaining miracle of teaching as external. |
idañca pana sabbaṃ so brāhmaṇo tathāgatassa vaṇṇaṃ kathentoyeva āha. |
And all this the brahmin said, only praising the Tathāgata. |
addhā kho tyāyanti ekaṃseneva tayā ayaṃ. |
‘Surely by you’ means surely by you this. |
āsajja upanīya vācā bhāsitāti mama guṇe ghaṭṭetvā mameva guṇānaṃ santikaṃ upanītā vācā bhāsitā. |
‘A speech was spoken, assailing and bringing near’ means a speech was spoken, striking at my virtues and bringing me near to those very virtues. |
apica tyāhaṃ byākarissāmīti apica te ahameva kathessāmīti. |
‘And I will explain to you’ means and I myself will speak to you. |
sesaṃ uttānatthamevāti. |
The rest is clear. |
♦ brāhmaṇavaggo paṭhamo. |
♦ The first chapter, on the Brahmin. |
♦ (7) 2. mahāvaggo |
♦ (7) 2. The Mahāvagga |
♦ 1. titthāyatanasuttavaṇṇanā AN 3.61 |
♦ 1. Commentary on the Titthāyatana Sutta |
♦ 62. dutiyassa paṭhame titthāyatanānīti titthabhūtāni āyatanāni, titthiyānaṃ vā āyatanāni. |
♦ 62. In the first of the second, ‘the grounds of the sectarians’ means the grounds that are sectarian doctrines, or the grounds of the sectarians. |
tattha titthaṃ jānitabbaṃ, titthakarā jānitabbā, titthiyā jānitabbā, titthiyasāvakā jānitabbā. |
Therein, the sectarian doctrine should be known, the sectarian teachers should be known, the sectarians should be known, and the disciples of the sectarians should be known. |
titthaṃ nāma dvāsaṭṭhi diṭṭhiyo. |
The sectarian doctrine means the sixty-two views. |
titthikarā nāma tāsaṃ diṭṭhīnaṃ uppādakā. |
The sectarian teachers are the originators of those views. |
titthiyā nāma yesaṃ tā diṭṭhiyo ruccanti khamanti. |
The sectarians are those who like and approve of those views. |
titthiyasāvakā nāma tesaṃ paccayadāyakā. |
The disciples of the sectarians are the givers of requisites to them. |
āyatananti “kambojo assānaṃ āyatanaṃ, gunnaṃ dakkhiṇāpatho āyatanan”ti ettha sañjātiṭṭhānaṃ āyatanaṃ nāma. |
‘Ground’ means in “Kamboja is a ground for horses, the Deccan is a ground for cattle,” the place of origin is called a ground. |
♦ “manorame āyatane, sevanti naṃ vihaṅgamā. |
♦ “In a delightful ground, birds attend on it, |
♦ chāyaṃ chāyatthino yanti, phalatthaṃ phalabhojino”ti. |
♦ those who want shade go to the shade, those who eat fruit to the fruit.” |
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♦ ettha samosaraṇaṭṭhānaṃ. |
♦ Here, the place of resorting. |
“pañcimāni, bhikkhave, vimuttāyatanānī”ti ettha kāraṇaṃ. |
In “these five, bhikkhus, are the grounds for liberation,” the cause. |
taṃ idha sabbampi labbhati. |
Here, all of this is found. |
sabbepi hi diṭṭhigatikā sañjāyamānā imesuyeva tīsu ṭhānesu sañjāyanti, samosaraṇamānāpi etesuyeva tīsu ṭhānesu samosaranti sannipatanti, diṭṭhigatikabhāve ca nesaṃ etāneva tīṇi kāraṇānīti titthabhūtāni sañjātiādinā atthena āyatanānītipi titthāyatanāni. |
For all those with views, when they arise, arise in these three places; when they resort, they resort and assemble in these three places; and in their state of having views, these three are their causes. Thus, because they are grounds that are sectarian doctrines, by the meaning of origin, etc., they are also the grounds of the sectarians. |
tenevatthena titthiyānaṃ āyatanānītipi titthāyatanāni. |
For that same reason, they are also the grounds of the sectarians. |
samanuyuñjiyamānānīti kā nāmetā diṭṭhiyoti evaṃ pucchiyamānāni. |
‘Being questioned’ means being asked, “What are these views?” |
samanugāhiyamānānīti kiṃkāraṇā etā diṭṭhiyo uppannāti evaṃ sammā anuggāhiyamānāni. |
‘Being interrogated’ means being rightly interrogated, “For what reason did these views arise?” |
samanubhāsiyamānānīti paṭinissajjetha etāni pāpakāni diṭṭhigatānīti evaṃ sammā anusāsiyamānāni. |
‘Being admonished’ means being rightly instructed, “Relinquish these evil views.” |
apica tīṇipi etāni anuyogapucchāvevacanāneva. |
Moreover, all three of these are synonyms for inquiry and questioning. |
tena vuttaṃ aṭṭhakathāyaṃ — “samanuyuñjatīti vā samanuggāhatīti vā samanubhāsatīti vā esese ekaṭṭhe same samabhāge tajjāte taññevā”ti. |
Therefore it is said in the commentary: “Whether one questions, or interrogates, or admonishes, this is one and the same, equal, of the same kind, that very thing.” |
♦ parampi gantvāti ācariyaparamparā laddhiparamparā attabhāvaparamparāti etesu yaṃkiñci paramparaṃ gantvāpi. |
♦ ‘Even having gone to the end’ means even having gone to the end of the tradition of teachers, the tradition of doctrine, or the tradition of selves. |
akiriyāya saṇṭhahantīti akiriyamatte saṃtiṭṭhanti. |
‘They stand on inaction’ means they stand on the mere point of inaction. |
“amhākaṃ ācariyo pubbekatavādī, amhākaṃ pācariyo pubbekatavādī, amhākaṃ ācariyapācariyo pubbekatavādī. |
For those who go, saying, “Our teacher was a proponent of past action, our teacher’s teacher was a proponent of past action, our teacher’s teacher’s teacher was a proponent of past action. |
amhākaṃ ācariyo issaranimmānavādī, amhākaṃ pācariyo issaranimmānavādī, amhākaṃ ācariyapācariyo issaranimmānavādī. |
Our teacher was a proponent of creation by a god, our teacher’s teacher... Our teacher’s teacher’s teacher... |
amhākaṃ ācariyo ahetuapaccayavādī, amhākaṃ pācariyo ahetuapaccayavādī, amhākaṃ ācariyapācariyo ahetuapaccayavādī”ti evaṃ gacchantāni hi etāni ācariyaparamparaṃ gacchanti nāma. |
Our teacher was a proponent of no cause or condition, our teacher’s teacher... Our teacher’s teacher’s teacher was a proponent of no cause or condition,” they are said to go to the end of the tradition of teachers. |
“amhākaṃ ācariyo pubbekataladdhiko, amhākaṃ pācariyo ... pe ... amhākaṃ ācariyapācariyo ahetuapaccayaladdhiko”ti evaṃ gacchantāni laddhiparamparaṃ gacchanti nāma. |
Those who go, saying, “Our teacher had the doctrine of past action, our teacher’s teacher... Our teacher’s teacher’s teacher had the doctrine of no cause or condition,” they are said to go to the end of the tradition of doctrine. |
“amhākaṃ ācariyassa attabhāvo pubbekatahetu, amhākaṃ pācariyassa ... pe ... amhākaṃ ācariyapācariyassa attabhāvo ahetu apaccayo”ti evaṃ gacchantāni attabhāvaparamparaṃ gacchanti nāma. |
Those who go, saying, “The self of our teacher was caused by past action, our teacher’s teacher... The self of our teacher’s teacher’s teacher was without cause, without condition,” they are said to go to the end of the tradition of selves. |
evaṃ pana suvidūrampi gacchantāni akiriyamatteyeva saṇṭhahanti, ekopi etesaṃ diṭṭhigatikānaṃ kattā vā kāretā vā na paññāyati. |
But even going so very far, they stand on mere inaction; not one of those with views is found to be a doer or a causer to do. |
♦ purisapuggaloti satto. |
♦ ‘A man, a person’ means a being. |
kāmañca purisotipi vutte puggalotipi vutte sattoyeva vutto hoti, ayaṃ pana sammutikathā nāma yo yathā jānāti, tassa tathā vuccati. |
Although when ‘man’ is said, or ‘person’ is said, a being is said, yet this is a conventional talk; for whomever knows in whatever way, it is said to him in that way. |
paṭisaṃvedetīti attano santāne uppannaṃ jānāti paṭisaṃviditaṃ karoti, anubhavati vā. |
‘He experiences’ means he knows what has arisen in his own continuity, he makes it known, or he experiences it. |
pubbekatahetūti pubbekatakāraṇā, pubbekatakammapaccayeneva paṭisaṃvedetīti attho. |
‘Because of what was done in the past’ means because of a past action; he experiences it only on account of the condition of a past kamma is the meaning. |
iminā kammavedanañca kiriyavedanañca paṭikkhipitvā ekaṃ vipākavedanameva sampaṭicchanti. |
By this, they reject the feeling of kamma and the feeling of action, and accept only the one feeling of result. |
ye vā ime pittasamuṭṭhānā ābādhā semhasamuṭṭhānā vātasamuṭṭhānā sannipātikā utupariṇāmajā visamaparihārajā opakkamikā ābādhā kammavipākajā ābādhāti aṭṭha rogā vuttā, tesu satta paṭikkhipitvā ekaṃ vipākavedanaṃyeva sampaṭicchanti. |
Those eight diseases that are spoken of—diseases arising from bile, diseases arising from phlegm, from wind, from a combination of these, those born of a change of season, those born of irregular habits, those born of external attack, and diseases born of the result of kamma—they reject seven of them and accept only the one feeling of result. |
yepime diṭṭhadhammavedanīyaṃ upapajjavedanīyaṃ aparapariyāyavedanīyanti tayo kammarāsayo vuttā, tesupi dve paṭibāhitvā ekaṃ aparapariyāyakammaṃyeva sampaṭicchanti. |
Those three heaps of kamma that are spoken of—ripening in this very life, ripening in the next rebirth, and ripening in some subsequent period—they reject two of them and accept only the one kamma of a subsequent period. |
yepime diṭṭhadhammavedanīyo vipāko upapajjavedanīyo aparapariyāyavedanīyoti tayo vipākarāsayo vuttā, tesupi dve paṭibāhitvā ekaṃ aparapariyāyavipākameva sampaṭicchanti. |
Those three heaps of result that are spoken of—the result ripening in this very life, ripening in the next rebirth, and ripening in some subsequent period—they reject two of them and accept only the one result of a subsequent period. |
yepime kusalacetanā akusalacetanā vipākacetanā kiriyacetanāti cattāro cetanārāsayo vuttā, tesupi tayo paṭibāhitvā ekaṃ vipākacetanaṃyeva sampaṭicchanti. |
Those four heaps of volition that are spoken of—wholesome volition, unwholesome volition, resultant volition, and functional volition—they reject three of them and accept only the one resultant volition. |
♦ issaranimmānahetūti issaranimmānakāraṇā, issarena nimmitattā paṭisaṃvedetīti attho. |
♦ ‘Because of creation by a god’ means because of the reason of creation by a god; he experiences it because it was created by a god is the meaning. |
ayaṃ hi tesaṃ adhippāyo — imā tisso vedanā paccuppanne attanā katamūlakena vā āṇattimūlakena vā pubbekatena vā ahetuapaccayā vā paṭisaṃvedituṃ nāma na sakkā, issaranimmānakāraṇāyeva pana imā paṭisaṃvedetīti. |
This is their intention: it is not possible to experience these three feelings based on what is done by oneself in the present, or based on a command, or on what was done in the past, or without cause or condition; but he experiences them only because of the reason of creation by a god. |
evaṃvādino panete heṭṭhā vuttesu aṭṭhasu rogesu ekampi asampaṭicchitvā sabbe paṭibāhanti, heṭṭhā vuttesu ca tīsu kammarāsīsu tīsu vipākarāsīsu catūsu cetanārāsīsu ekampi asampaṭicchitvā sabbepi paṭibāhanti. |
But those who hold this view, among the eight diseases spoken of below, do not accept a single one, but reject them all. And among the three heaps of kamma, the three heaps of result, and the four heaps of volition spoken of below, they do not accept a single one, but reject them all. |
♦ ahetuapaccayāti hetuñca paccayañca vinā, akāraṇeneva paṭisaṃvedetīti attho. |
♦ ‘Without cause or condition’ means without a cause and a condition; he experiences it without a reason is the meaning. |
ayañhi nesaṃ adhippāyo — imā tisso vedanā paccuppanne attanā katamūlakena vā āṇattimūlakena vā pubbekatena vā issaranimmānahetunā vā paṭisaṃvedituṃ nāma na sakkā, ahetuapaccayāyeva pana imā paṭisaṃvedetīti. |
This is their intention: it is not possible to experience these three feelings based on what is done by oneself in the present, or based on a command, or on what was done in the past, or on the reason of creation by a god; but he experiences them only without cause or condition. |
evaṃvādino panete heṭṭhā vuttesu rogādīsu ekampi asampaṭicchitvā sabbaṃ paṭibāhanti. |
But those who hold this view, among the diseases, etc., spoken of below, do not accept a single one, but reject them all. |
♦ evaṃ satthā mātikaṃ nikkhipitvā idāni taṃ vibhajitvā dassetuṃ tatra, bhikkhavetiādimāha. |
♦ Thus the Teacher, having laid down the matrix, now, to analyze and show it, said, ‘Therein, bhikkhus,’ etc. |
tattha evaṃ vadāmīti laddhipatiṭṭhāpanatthaṃ evaṃ vadāmīti dasseti. |
Therein, ‘I say thus’ shows that he says thus for the purpose of establishing his doctrine. |
laddhiñhi appatiṭṭhāpetvā niggayhamānā laddhito laddhiṃ saṅkamanti, bho gotama, na mayaṃ pubbekatavādaṃ vadāmātiādīni vadanti. |
For when their doctrine is not established, and they are being refuted, they shift from one doctrine to another, saying, “Master Gotama, we do not say that it is due to past action,” etc. |
laddhiyā pana patiṭṭhāpitāya saṅkamituṃ alabhantā suniggahitā honti, iti nesaṃ laddhipatiṭṭhāpanatthaṃ evaṃ vadāmīti āha. |
But when their doctrine has been established, being unable to shift, they are well refuted. Thus, for the purpose of establishing their doctrine, he said, “I say thus.” |
tenahāyasmantoti tena hi āyasmanto. |
‘In that case, venerable sirs’ means in that case, venerable sirs. |
kiṃ vuttaṃ hoti — yadi etaṃ saccaṃ, evaṃ sante tena tumhākaṃ vādena. |
What is meant? If this is true, then according to your doctrine, |
pāṇātipātino bhavissanti pubbekatahetūti ye keci loke pāṇaṃ atipātenti, sabbe te pubbekatahetu pāṇātipātino bhavissanti. |
‘they will be killers of living beings because of what was done in the past’ means whoever in the world kill living beings, all of them will be killers of living beings because of what was done in the past. |
kiṃkāraṇā? na hi pāṇātipātakammaṃ attanā katamūlakena na āṇattimūlakena na issaranimmānahetunā na ahetuapaccayā sakkā paṭisaṃvedetuṃ, pubbekatahetuyeva paṭisaṃvedetīti ayaṃ vo laddhi. |
For what reason? For it is not possible to experience the kamma of killing based on what is done by oneself, or based on a command, or on the reason of creation by a god, or without cause or condition; but one experiences it only because of what was done in the past; this is your doctrine. |
yathā ca pāṇātipātino, evaṃ pāṇātipātā viramantāpi pubbekatahetuyeva viramissantīti. |
And just as with the killers, so too those who abstain from killing will abstain only because of what was done in the past. |
iti bhagavā tesaṃyeva laddhiṃ gahetvā tesaṃ niggahaṃ āropeti. |
Thus the Blessed One, taking their own doctrine, lays the refutation on them. |
iminā nayena adinnādāyinotiādīsupi yojanā veditabbā. |
In this way, the application should be known in ‘thieves,’ etc., also. |
♦ sārato paccāgacchatanti sārabhāvena gaṇhantānaṃ. |
♦ ‘For those who take it as essential’ means for those who take it as the essence. |
chandoti kattukamyatāchando. |
‘Desire’ means the desire to act. |
idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti ettha ayaṃ adhippāyo — idaṃ vā karaṇīyanti kattabbassa karaṇatthāya, idaṃ vā akaraṇīyanti akattabbassa akaraṇatthāya kattukamyatā vā paccattapurisakāro vā na hoti. |
‘This should be done, or this should not be done’ — here, this is the intention: for the purpose of doing what should be done, ‘this should be done,’ or for the purpose of not doing what should not be done, ‘this should not be done,’ there is no desire to act or personal effort. |
chandavāyāmesu vā asantesu “idaṃ kattabban”tipi “idaṃ na kattabban”tipi na hoti. |
Or, when there is no desire or effort, there is no “this should be done” or “this should not be done.” |
iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāneti evaṃ kattabbe ca akattabbe ca bhūtato thirato apaññāyamāne alabbhamāne. |
‘Thus, when what should be done and what should not be done are not truly and firmly found’ means thus, when what should be done and what should not be done are not found, are not obtainable as real and stable. |
yadi hi kattabbaṃ kātuṃ akattabbato ca viramituṃ labheyya, karaṇīyākaraṇīyaṃ saccato thetato upalabbheyya. |
For if one could do what should be done and abstain from what should not be done, then what should be done and what should not be done would be found as real and stable. |
yasmā pana ubhayampi taṃ esa nupalabbhati, tasmā taṃ saccato thetato na upalabbhati, evaṃ tasmiṃ ca anupalabbhiyamāneti attho. |
But because he does not obtain both of them, therefore it is not found as real and stable. Thus, when that is not found, is the meaning. |
muṭṭhassatīnanti naṭṭhassatīnaṃ vissaṭṭhassatīnaṃ. |
‘Of those with confused mindfulness’ means of those whose mindfulness is lost, whose mindfulness is let go. |
anārakkhānaṃ viharatanti chasu dvāresu nirārakkhānaṃ viharantānaṃ. |
‘Of those who dwell unguarded’ means of those who dwell with the six sense-doors unguarded. |
na hoti paccattaṃ sahadhammiko samaṇavādoti evaṃ bhūtānaṃ tumhākaṃ vā aññesaṃ vā mayaṃ samaṇāti paccattaṃ sakāraṇo samaṇavādo na hoti na ijjhati. |
‘There is no personal, reasoned claim to be an ascetic’ means for you who are of such a kind, or for others, the personal, reasoned claim, “We are ascetics,” is not, it is not accomplished. |
samaṇāpi hi pubbekatakāraṇāyeva honti, assamaṇāpi pubbekatakāraṇāyevāti. |
For even ascetics are so only because of past action, and non-ascetics are so only because of past action. |
sahadhammikoti sakāraṇo. |
‘With its reason’ means with its cause. |
niggaho hotīti mama niggaho hoti, te pana niggahitā hontīti. |
‘There is a refutation’ means there is a refutation of me, but they are irrefutable. |
♦ evaṃ pubbekatavādino niggahetvā idāni issaranimmānavādino niggahetuṃ tatra, bhikkhavetiādimāha. |
♦ Having thus refuted the proponents of past action, now, to refute the proponents of creation by a god, he said, ‘Therein, bhikkhus,’ etc. |
tassattho pubbekatavāde vuttanayeneva veditabbo, tathā ahetukavādepi. |
The meaning of that should be known in the same way as explained in the case of the proponents of past action, and likewise in the case of the proponents of no cause. |
♦ evaṃ imesaṃ titthāyatanānaṃ parampi gantvā akiriyāya saṇṭhahanabhāvena tucchabhāvaṃ aniyyānikabhāvaṃ, asārabhāvena thusakoṭṭanasadisataṃ āpajjanabhāvena aggisaññāya dhamamānakhajjupanakasarikkhataṃ taṃdiṭṭhikānaṃ purimassapi majjhimassapi pacchimassapi atthadassanatāya abhāvena andhaveṇūpamataṃ saddamatteneva tāni gahetvā sāradiṭṭhikānaṃ pathaviyaṃ patitassa beluvapakkassa daddabhāyitasaddaṃ sutvā “pathavī saṃvaṭṭamānā āgacchatī”ti saññāya palāyantena sasakena sarikkhabhāvañca dassetvā idāni attanā desitassa dhammassa sārabhāvañceva niyyānikabhāvañca dassetuṃ ayaṃ kho pana, bhikkhavetiādimāha. |
♦ Thus, having shown the emptiness, the non-leading-out nature of these sectarian grounds by their standing on inaction even after going to the end; their resemblance to the threshing of chaff by their lack of essence; their resemblance to a firefly being fanned in the belief that it is a fire by those of that view, because of the absence of seeing the meaning, either the first, the middle, or the last; their resemblance to a line of blind men by the inability of those with that view to see the meaning; their resemblance to a hare who, hearing the thud of a ripe beluva fruit falling to the ground, and thinking, “The earth is rolling up and coming,” flees in terror, by those who, grasping them merely by sound, have them as their essential view; now, to show the essential nature and the leading-out nature of the Dhamma taught by himself, he said, ‘But this, bhikkhus,’ etc. |
tattha aniggahitoti aññehi aniggahito niggahetuṃ asakkuṇeyyo. |
Therein, ‘not refuted’ means not refuted by others, unable to be refuted. |
asaṃkiliṭṭhoti nikkileso parisuddho, “saṃkiliṭṭhaṃ naṃ karissāmā”ti pavattehipi tathā kātuṃ asakkuṇeyyo. |
‘Undefiled’ means stainless, pure; even if one were to try to make it defiled, one would be unable to do so. |
anupavajjoti upavādavinimutto. |
‘Blameless’ means free from blame. |
appaṭikuṭṭhoti “kiṃ iminā haratha nan”ti evaṃ appaṭibāhito, anupakkuṭṭho vā. |
‘Not censured’ means not rejected, saying, “What is the use of this, take it away”; or not reproached. |
viññūhīti paṇḍitehi. |
‘By the wise’ means by the prudent. |
apaṇḍitānañhi ajānitvā kathentānaṃ vacanaṃ appamāṇaṃ. |
For the words of the foolish, who speak without knowing, are of no measure. |
tasmā viññūhīti āha. |
Therefore he said, “by the wise.” |
♦ idāni tassa dhammassa dassanatthaṃ “katamo ca, bhikkhave”ti pañhaṃ pucchitvā “imā cha dhātuyo”tiādinā nayena mātikaṃ nikkhipitvā yathāpaṭipāṭiyā vibhajitvā dassento puna imā cha dhātuyotiādimāha. |
♦ Now, to show that Dhamma, having asked the question, “And what, bhikkhus?”, and having laid down the matrix, “These six elements,” etc., and having analyzed and shown it in order, he again said, ‘These six elements,’ etc. |
tattha dhātuyoti sabhāvā. |
Therein, ‘elements’ means own-natures. |
nijjīvanissattabhāvappakāsako hi sabhāvaṭṭho dhātvaṭṭho nāma. |
For the meaning of element is the meaning of own-nature, which explains the state of being without life and without a self. |
phassāyatanānīti vipākaphassānaṃ ākaraṭṭhena āyatanāni. |
‘Sense-bases of contact’ means they are bases because they are the source of resultant contacts. |
manopavicārāti vitakkavicārapādehi aṭṭhārasasu ṭhānesu manassa upavicārā. |
‘Mental explorations’ means the explorations of the mind in eighteen places by means of thought and examination as feet. |
♦ pathavīdhātūti patiṭṭhādhātu. |
♦ ‘The earth-element’ means the element of support. |
āpodhātūti ābandhanadhātu. |
‘The water-element’ means the element of cohesion. |
tejodhātūti paripācanadhātu. |
‘The fire-element’ means the element of ripening. |
vāyodhātūti vitthambhanadhātu. |
‘The wind-element’ means the element of extension. |
ākāsadhātūti asamphuṭṭhadhātu. |
‘The space-element’ means the element of non-contact. |
viññāṇadhātūti vijānanadhātu. |
‘The consciousness-element’ means the element of knowing. |
evamidaṃ dhātukammaṭṭhānaṃ āgataṃ. |
Thus the meditation subject on the elements is given. |
taṃ kho panetaṃ saṅkhepato āgataṭṭhāne saṅkhepatopi vitthāratopi kathetuṃ vaṭṭati. |
And that, where it is given in brief, it is proper to speak of it both in brief and in detail. |
vitthārato āgataṭṭhāne saṅkhepato kathetuṃ na vaṭṭati, vitthāratova vaṭṭati. |
Where it is given in detail, it is not proper to speak of it in brief, but only in detail. |
imasmiṃ pana titthāyatanasutte idaṃ saṅkhepato chadhātuvasena kammaṭṭhānaṃ āgataṃ. |
In this Titthāyatana Sutta, however, this meditation subject is given in brief by way of the six elements. |
taṃ ubhayathāpi kathetuṃ vaṭṭati. |
It is proper to speak of it in both ways. |
♦ saṅkhepato chadhātuvasena kammaṭṭhānaṃ pariggaṇhantopi evaṃ pariggaṇhāti — pathavīdhātu āpodhātu tejodhātu vāyodhātūti imāni cattāri mahābhūtāni, ākāsadhātu upādārūpaṃ. |
♦ Even one who grasps the meditation subject in brief by way of the six elements grasps it thus: the earth-element, the water-element, the fire-element, and the wind-element, these are the four great elements; the space-element is derived form. |
ekasmiṃ ca upādārūpe diṭṭhe sesāni tevīsati diṭṭhānevāti sallakkhetabbāni. |
And when one derived form is seen, the remaining twenty-three should be noted as seen. |
viññāṇadhātūti cittaṃ viññāṇakkhandho hoti, tena sahajātā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti ime cattāro arūpakkhandhā nāma. |
The consciousness-element is mind, the consciousness-aggregate; the feeling co-arisen with it is the feeling-aggregate; the perception is the perception-aggregate; contact and volition are the formations-aggregate. These four formless aggregates are name. |
cattāri pana mahābhūtāni catunnañca mahābhūtānaṃ upādārūpaṃ rūpakkhandho nāma. |
The four great elements and the form derived from the four great elements are the form-aggregate. |
tattha cattāro arūpakkhandhā nāmaṃ, rūpakkhandho rūpanti nāmañca rūpañcāti dveyeva dhammā honti, tato uddhaṃ satto vā jīvo vā natthīti evaṃ ekassa bhikkhuno saṅkhepato chadhātuvasena arahattasampāpakaṃ kammaṭṭhānaṃ veditabbaṃ. |
Therein, the four formless aggregates are name, and the form-aggregate is form; thus there are only two states, name and form; beyond that, there is no being or life. Thus for one bhikkhu, the meditation subject leading to the attainment of arahantship should be known in brief by way of the six elements. |
♦ vitthārato pariggaṇhanto pana cattāri mahābhūtāni pariggaṇhitvā ākāsadhātupariggahānusārena tevīsati upādārūpāni pariggaṇhāti. |
♦ But one who grasps it in detail, having grasped the four great elements, grasps the twenty-three derived forms in accordance with the grasping of the space-element. |
atha nesaṃ paccayaṃ upaparikkhanto puna cattāreva mahābhūtāni disvā tesu pathavīdhātu vīsatikoṭṭhāsā, āpodhātu dvādasa, tejodhātu cattāro, vāyodhātu chakoṭṭhāsāti koṭṭhāsavasena samodhānetvā dvācattālīsa mahābhūtāni ca vavatthapetvā tesu tevīsati upādārūpāni pakkhipitvā pañcasaṭṭhi rūpāni vavatthapeti. |
Then, examining their condition, and seeing again the four great elements, and having combined them by way of their parts—the earth-element in twenty parts, the water-element in twelve, the fire-element in four, and the wind-element in six parts—and having determined the forty-two great elements, and having included the twenty-three derived forms in them, he determines the sixty-five forms. |
tāni ca vatthurūpena saddhiṃ chasaṭṭhi hontīti chasaṭṭhi rūpāni passati. |
And they, together with the basis-form, become sixty-six; thus he sees sixty-six forms. |
viññāṇadhātu pana lokiyacittavasena ekāsīti cittāni. |
The consciousness-element, however, in terms of worldly mind, is the eighty-one minds. |
tāni sabbānipi viññāṇakkhandho nāma hoti. |
All of them are called the consciousness-aggregate. |
tehi sahajātā vedanādayopi tattakāyevāti ekāsīti vedanā vedanākkhandho, ekāsīti saññā saññākkhandho, ekāsīti cetanā saṅkhārakkhandhoti ime cattāro arūpakkhandhā tebhūmakavasena gayhamānā catuvīsādhikāni tīṇi dhammasatāni hontīti iti ime ca arūpadhammā chasaṭṭhi ca rūpadhammāti sabbepi samodhānetvā nāmañca rūpañcāti dveva dhammā honti, tato uddhaṃ satto vā jīvo vā natthīti nāmarūpavasena pañcakkhandhe vavatthapetvā tesaṃ paccayaṃ pariyesanto avijjāpaccayā taṇhāpaccayā kammapaccayā āhārapaccayāti evaṃ paccayaṃ disvā “atītepi imehi paccayehi idaṃ vaṭṭaṃ pavattittha, anāgatepi etehi paccayehi pavattissati, etarahipi etehiyeva pavattatī”ti tīsu kālesu kaṅkhaṃ vitaritvā anukkamena paṭipajjamāno arahattaṃ pāpuṇāti. |
The feeling, etc., co-arisen with them are also of the same number; thus eighty-one feelings are the feeling-aggregate; eighty-one perceptions are the perception-aggregate; eighty-one volitions are the formations-aggregate. These four formless aggregates, when taken in terms of the three realms, become three hundred and twenty-four states. Thus these formless states and the sixty-six form-states, when all are combined, become only two states, name and form; beyond that, there is no being or life. Having thus determined the five aggregates by way of name and form, and seeking their condition, and seeing the condition as “on account of the condition of ignorance, on account of the condition of craving, on account of the condition of kamma, on account of the condition of food,” and thinking, “In the past, this round of existence proceeded with these conditions; in the future, it will proceed with these conditions; now too, it proceeds with these very ones,” and having overcome doubt in the three times, and practicing in sequence, he attains arahantship. |
evaṃ vitthāratopi chadhātuvasena arahattasampāpakaṃ kammaṭṭhānaṃ veditabbaṃ. |
Thus the meditation subject leading to the attainment of arahantship should be known in detail by way of the six elements. |
♦ cakkhu phassāyatananti suvaṇṇādīnaṃ suvaṇṇādiākaro viya dve cakkhuviññāṇāni dve sampaṭicchanāni tīṇi santīraṇānīti imehi sattahi viññāṇehi sahajātānaṃ sattannaṃ phassānaṃ samuṭṭhānaṭṭhena ākaroti āyatanaṃ. |
♦ ‘The eye is a sense-base of contact’ means just as gold, etc., is a source of gold, etc., so it is a base because it is the source for the arising of the seven contacts co-arisen with the seven consciousnesses: two eye-consciousnesses, two receiving-consciousnesses, and three investigating-consciousnesses. |
sotaṃ phassāyatanantiādīsupi eseva nayo. |
In ‘the ear is a sense-base of contact,’ etc., the same method applies. |
mano phassāyatananti ettha pana dvāvīsati vipākaphassā yojetabbā. |
In ‘the mind is a sense-base of contact,’ however, the twenty-two resultant contacts should be applied. |
iti hidaṃ chaphassāyatanānaṃ vasena kammaṭṭhānaṃ āgataṃ. |
Thus here the meditation subject is given by way of the six sense-bases of contact. |
taṃ saṅkhepatopi vitthāratopi kathetabbaṃ. |
That should be spoken of both in brief and in detail. |
saṅkhepato tāva — ettha hi purimāni pañca āyatanāni upādārūpaṃ, tesu diṭṭhesu avasesaṃ upādārūpaṃ diṭṭhameva hoti. |
In brief, for now: here, the first five sense-bases are derived form; when they are seen, the remaining derived form is seen. |
chaṭṭhaṃ āyatanaṃ cittaṃ, taṃ viññāṇakkhandho hoti, tena sahajātā vedanādayo sesā tayo arūpakkhandhāti heṭṭhā vuttanayeneva saṅkhepato ca vitthārato ca arahattasampāpakaṃ kammaṭṭhānaṃ veditabbaṃ. |
The sixth sense-base is mind; that is the consciousness-aggregate; the feeling, etc., co-arisen with it are the other three formless aggregates. In the way explained below, the meditation subject leading to the attainment of arahantship should be known in brief and in detail. |
♦ cakkhunā rūpaṃ disvāti cakkhuviññāṇena rūpaṃ passitvā. |
♦ ‘Having seen a form with the eye’ means having seen a form with eye-consciousness. |
somanassaṭṭhāniyanti somanassassa kāraṇabhūtaṃ. |
‘A basis for joy’ means a cause for joy. |
upavicaratīti tattha manaṃ cārento upavicarati. |
‘He explores’ means he explores, setting his mind in motion there. |
sesapadesupi eseva nayo . |
In the other passages, the same method applies. |
ettha ca iṭṭhaṃ vā hotu aniṭṭhaṃ vā, yaṃ rūpaṃ disvā somanassaṃ uppajjati, taṃ somanassaṭṭhāniyaṃ nāma. |
And here, whether it is pleasant or unpleasant, that form, upon seeing which joy arises, is called a basis for joy. |
yaṃ disvā domanassaṃ uppajjati, taṃ domanassaṭṭhāniyaṃ nāma. |
That, upon seeing which grief arises, is called a basis for grief. |
yaṃ disvā upekkhā uppajjati, taṃ upekkhāṭṭhāniyaṃ nāmāti veditabbaṃ. |
That, upon seeing which equanimity arises, is called a basis for equanimity, it should be known. |
saddādīsupi eseva nayo. |
In sounds, etc., the same method applies. |
iti idaṃ saṅkhepato kammaṭṭhānaṃ āgataṃ. |
Thus this meditation subject is given in brief. |
taṃ kho panetaṃ saṅkhepato āgataṭṭhāne saṅkhepatopi vitthāratopi kathetuṃ vaṭṭati. |
And that, where it is given in brief, it is proper to speak of it both in brief and in detail. |
vitthārato āgataṭṭhāne saṅkhepato kathetuṃ na vaṭṭati. |
Where it is given in detail, it is not proper to speak of it in brief. |
imasmiṃ pana titthāyatanasutte idaṃ saṅkhepato aṭṭhārasamanopavicāravasena kammaṭṭhānaṃ āgataṃ. |
In this Titthāyatana Sutta, however, this meditation subject is given in brief by way of the eighteen mental explorations. |
taṃ saṅkhepatopi vitthāratopi kathetuṃ vaṭṭati. |
It is proper to speak of it both in brief and in detail. |
♦ tattha saṅkhepato tāva — cakkhu sotaṃ ghānaṃ jivhā kāyo, rūpaṃ saddo gandho rasoti imāni nava upādārūpāni, tesu diṭṭhesu sesaṃ upādārūpaṃ diṭṭhameva hoti. |
♦ Therein, in brief, for now: the eye, ear, nose, tongue, and body; form, sound, smell, and taste, these nine are derived forms; when they are seen, the remaining derived form is seen. |
phoṭṭhabbaṃ tīṇi mahābhūtāni, tehi diṭṭhehi catutthaṃ diṭṭhameva hoti. |
The tangible is the three great elements; when they are seen, the fourth is seen. |
mano viññāṇakkhandho, tena sahajātā vedanādayo tayo arūpakkhandhāti heṭṭhā vuttanayeneva saṅkhepato ca vitthārato ca arahattasampāpakaṃ kammaṭṭhānaṃ veditabbaṃ. |
The mind is the consciousness-aggregate; the feeling, etc., co-arisen with it are the three formless aggregates. In the way explained below, the meditation subject leading to the attainment of arahantship should be known in brief and in detail. |
♦ ariyasaccānīti ariyabhāvakarāni, ariyapaṭividdhāni vā saccāni. |
♦ ‘The noble truths’ means the truths that make one noble, or the truths penetrated by the noble ones. |
ayamettha saṅkhepo, vitthārato panetaṃ padaṃ visuddhimagge pakāsitaṃ. |
This is the summary here; in detail, however, this phrase is explained in the Visuddhimagga. |
channaṃ, bhikkhave, dhātūnanti idaṃ kimatthaṃ āraddhaṃ? |
‘Of the six elements, bhikkhus,’ — why is this begun? |
sukhāvabodhanatthaṃ. yassa hi tathāgato dvādasapadaṃ paccayāvaṭṭaṃ kathetukāmo hoti, tassa gabbhāvakkanti vaṭṭaṃ dasseti. |
For the sake of easy understanding. For him for whom the Tathāgata wishes to speak of the twelve-linked cycle of conditions, he shows the cycle of conception in the womb. |
gabbhāvakkanti vaṭṭasmiṃ hi dassite kathetumpi sukhaṃ hoti paraṃ avabodhe utumpīti sukhāvabodhanatthaṃ idamāraddhanti veditabbaṃ. |
For when the cycle of conception in the womb has been shown, it is easy both to speak and to make another understand. Thus it should be known that this is begun for the sake of easy understanding. |
tattha channaṃ dhātūnanti heṭṭhā vuttānaṃyeva pathavīdhātuādīnaṃ. |
Therein, ‘of the six elements’ means of the six elements spoken of below, the earth-element, etc. |
upādāyāti paṭicca. |
‘On account of’ means depending on. |
etena paccayamattaṃ dasseti. |
By this, he shows the mere condition. |
idaṃ vuttaṃ hoti “chadhātupaccayā gabbhassāvakkanti hotī”ti. |
This is what is meant: “Conception in the womb occurs on account of the condition of the six elements.” |
kassa channaṃ dhātūnaṃ paccayena, kiṃ mātu, udāhu pitūti? |
On account of the condition of whose six elements, of the mother’s or of the father’s? |
na mātu na pitu, paṭisandhiggaṇhanakasattasseva pana channaṃ dhātūnaṃ paccayena gabbhassāvakkanti nāma hoti. |
Not of the mother’s, not of the father’s; but conception in the womb occurs on account of the condition of the six elements of the very being who is taking rebirth. |
gabbho ca nāmesa nirayagabbho tiracchānayonigabbho pettivisayagabbho manussagabbho devagabbhoti nānappakāro hoti. |
And this womb is of various kinds: the womb of hell, the womb of the animal realm, the womb of the realm of ghosts, the human womb, and the divine womb. |
imasmiṃ pana ṭhāne manussagabbho adhippeto. |
In this place, however, the human womb is intended. |
avakkanti hotīti okkanti nibbatti pātubhāvo hoti, kathaṃ hotīti? |
‘There is an entering’ means there is a descent, a production, an appearance. How does it happen? |
tiṇṇaṃ sannipātena. |
By the conjunction of three things. |
vuttañhetaṃ — |
It has been said: |
♦ “tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. |
♦ “By the conjunction of three things, bhikkhus, there is conception in the womb. |
katamesaṃ tiṇṇaṃ ? |
Of which three? |
idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti. |
Here, the mother and father have come together, and the mother is not in her season, and the gandhabba is not present. |
neva tāva gabbhassāvakkanti hoti. |
There is no conception in the womb yet. |
idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. |
Here, the mother and father have come together, and the mother is in her season, and the gandhabba is not present; there is no conception in the womb yet. |
yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti. |
But when, bhikkhus, the mother and father have come together, and the mother is in her season, and the gandhabba is present. |
evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hotī”ti . |
Thus, by the conjunction of three things, there is conception in the womb.” |
♦ okkantiyā sati nāmarūpanti “viññāṇapaccayā nāmarūpan”ti vuttaṭṭhāne vatthudasakaṃ kāyadasakaṃ bhāvadasakaṃ tayo arūpino khandhāti tettiṃsa dhammā gahitā, imasmiṃ pana “okkantiyā sati nāmarūpan”ti vuttaṭṭhāne viññāṇakkhandhampi pakkhipitvā gabbhaseyyakānaṃ paṭisandhikkhaṇe catuttiṃsa dhammā gahitāti veditabbā. |
♦ ‘When there is a descent, there is name-and-form’ — in the place where it is said, “On account of the condition of consciousness, there is name-and-form,” the ten of the basis, the ten of the body, the ten of the sex, and the three formless aggregates, these thirty-three states are taken. But in this place, where it is said, “When there is a descent, there is name-and-form,” having included the consciousness-aggregate, thirty-four states at the moment of rebirth of those in the womb are taken, it should be known. |
nāmarūpapaccayā saḷāyatanantiādīhi yatheva okkantiyā sati nāmarūpapātubhāvo dassito, evaṃ nāmarūpe sati saḷāyatanapātubhāvo, saḷāyatane sati phassapātubhāvo, phasse sati vedanāpātubhāvo dassito. |
‘On account of the condition of name-and-form, there is the sixfold sense-base,’ etc. — just as the appearance of name-and-form when there is a descent is shown, so too, when there is name-and-form, the appearance of the sixfold sense-base; when there is the sixfold sense-base, the appearance of contact; when there is contact, the appearance of feeling is shown. |
♦ vediyamānassāti ettha vedanaṃ anubhavantopi vediyamānoti vuccati jānantopi. |
♦ ‘Of one who feels’ — here, one who experiences a feeling is called one who feels, and also one who knows. |
“vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū”ti ettha hi anubhavanto vediyamāno nāma, “sukhaṃ vedanaṃ vediyamāno sukhaṃ vedanaṃ vediyāmīti pajānātī”ti ettha jānanto. |
In “I feel, venerable sir; let the Sangha remember me as one who feels,” one who experiences is called one who feels. In “when feeling a pleasant feeling, he knows, ‘I feel a pleasant feeling,’” one who knows. |
idhāpi jānantova adhippeto. |
Here too, one who knows is intended. |
idaṃ dukkhanti paññapemīti evaṃ jānantassa sattassa “idaṃ dukkhaṃ ettakaṃ dukkhaṃ, natthi ito uddhaṃ dukkhan”ti paññapemi bodhemi jānāpemi. |
‘I declare, “This is suffering”’ means for a being who knows thus, I declare, I teach, I make known, “This is suffering, this much is suffering, there is no suffering beyond this.” |
ayaṃ dukkhasamudayotiādīsupi eseva nayo. |
In ‘this is the origin of suffering,’ etc., the same method applies. |
♦ tattha dukkhādīsu ayaṃ sanniṭṭhānakathā — ṭhapetvā hi taṇhaṃ tebhūmakā pañcakkhandhā dukkhaṃ nāma, tasseva pabhāvikā pubbataṇhā dukkhasamudayo nāma, tesaṃ dvinnampi saccānaṃ anuppattinirodho dukkhanirodho nāma, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā nāma. |
♦ Therein, this is the concluding statement on suffering, etc.: apart from craving, the five aggregates of the three realms are called suffering; the former craving that produces it is called the origin of suffering; the non-arising and cessation of both those truths is called the cessation of suffering; the noble eightfold path is called the practice leading to the cessation of suffering. |
iti bhagavā okkantiyā sati nāmarūpanti kathentopi vediyamānassa jānamānasseva kathesi, nāmarūpapaccayā saḷāyatananti kathentopi, saḷāyatanapaccayā phassoti kathentopi, phassapaccayā vedanāti kathentopi, vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemīti kathentopi, ayaṃ dukkhasamudayoti, ayaṃ dukkhanirodhoti, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemīti kathentopi vediyamānassa jānamānasseva kathesi. |
Thus the Blessed One, in speaking, “When there is a descent, there is name-and-form,” spoke of one who knows; in speaking, “On account of the condition of name-and-form, there is the sixfold sense-base,” and, “On account of the condition of the sixfold sense-base, there is contact,” and, “On account of the condition of contact, there is feeling,” and, “For one who feels, bhikkhus, I declare, ‘This is suffering,’” and, “This is the origin of suffering,” and, “This is the cessation of suffering,” and, “This is the practice leading to the cessation of suffering,” he spoke of one who knows. |
♦ idāni tāni paṭipāṭiyā ṭhapitāni saccāni vitthārento katamañca, bhikkhavetiādimāha. |
♦ Now, expanding on those truths laid down in order, he said, ‘And what, bhikkhus,’ etc. |
taṃ sabbaṃ sabbākārena visuddhimagge vitthāritameva. |
All that is detailed in every way in the Visuddhimagga. |
tattha vuttanayeneva veditabbaṃ. |
It should be known in the way described there. |
ayaṃ pana viseso — tattha “dukkhasamudayaṃ ariyasaccaṃ yāyaṃ taṇhā ponobbhavikā”ti imāya tantiyā āgataṃ, idha “avijjāpaccayā saṅkhārā”ti paccayākāravasena. |
This, however, is the difference: there, “The noble truth of the origin of suffering is this craving that leads to renewed existence” is given in this textual form. Here, it is by way of the causal structure, “On account of the condition of ignorance, there are formations.” |
tattha ca dukkhanirodhaṃ ariyasaccaṃ “yo tassāyeva taṇhāya asesavirāganirodho”ti imāya tantiyā āgataṃ, idha “avijjāyatveva asesavirāganirodhā”ti paccayākāranirodhavasena. |
And there, the noble truth of the cessation of suffering is given in the textual form, “the remainderless fading away and cessation of that very craving.” Here, it is by way of the cessation of the causal structure, “by the remainderless fading away and cessation of that very ignorance.” |
♦ tattha asesavirāganirodhāti asesavirāgena ca asesanirodhena ca. |
♦ Therein, ‘by the remainderless fading away and cessation’ means by both the remainderless fading away and the remainderless cessation. |
ubhayampetaṃ aññamaññavevacanameva. |
Both of these are synonyms for each other. |
saṅkhāranirodhoti saṅkhārānaṃ anuppattinirodho hoti. |
‘There is the cessation of formations’ means there is the non-arising and cessation of formations. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
imehi pana padehi yaṃ āgamma avijjādayo nirujjhanti, atthato taṃ nibbānaṃ dīpitaṃ hoti. |
By these phrases, however, that on account of which ignorance, etc., cease, in terms of meaning, that Nibbāna is explained. |
nibbānañhi avijjānirodhotipi saṅkhāranirodhotipi evaṃ tesaṃ tesaṃ dhammānaṃ nirodhanāmena kathīyati. |
For Nibbāna is spoken of by the name of the cessation of those respective states, as the cessation of ignorance, the cessation of formations, and so on. |
kevalassāti sakalassa. |
‘Of the whole’ means of the entire. |
dukkhakkhandhassāti vaṭṭadukkharāsissa. |
‘Mass of suffering’ means heap of the suffering of the round of existence. |
nirodho hotīti appavatti hoti. |
‘There is a cessation’ means there is a non-arising. |
tattha yasmā avijjādīnaṃ nirodho nāma khīṇākāropi vuccati arahattampi nibbānampi, tasmā idha khīṇākāradassanavasena dvādasasu ṭhānesu arahattaṃ, dvādasasuyeva nibbānaṃ kathitanti veditabbaṃ. |
Therein, because the cessation of ignorance, etc., is called both the state of being destroyed, and arahantship, and Nibbāna, therefore it should be known that here, by way of showing the state of being destroyed, in twelve places arahantship is described, and in twelve Nibbāna. |
idaṃ vuccatīti ettha nibbānameva sandhāya idanti vuttaṃ. |
‘This is called’ — here, ‘this’ is said with reference to Nibbāna. |
aṭṭhaṅgikoti na aṭṭhahi aṅgehi vinimutto añño maggo nāma atthi. |
‘Eightfold’ means there is no other path apart from the eight factors. |
yathā pana pañcaṅgikaṃ tūriyanti vutte pañcaṅgamattameva tūriyanti vuttaṃ hoti, evamidhāpi aṭṭhaṅgikamattameva maggo hotīti veditabbo. |
Just as, when it is said, ‘a five-limbed musical instrument,’ it is said that the musical instrument is just the five limbs; in the same way, here too, it should be known that the path is just the eight factors. |
aniggahitoti na niggahito. |
‘Not refuted’ means not refuted. |
niggaṇhanto hi hāpetvā vā dasseti vaḍḍhetvā vā taṃ parivattetvā vā. |
For one who refutes shows it by diminishing it or by exaggerating it or by reversing it. |
tattha yasmā cattāri ariyasaccāni “na imāni cattāri, dve vā tīṇi vā”ti evaṃ hāpetvāpi “pañca vā cha vā”ti evaṃ vaḍḍhetvāpi “na imāni cattāri ariyasaccāni, aññāneva cattāri ariyasaccānī”ti dassetuṃ na sakkā. |
Therein, because the four noble truths cannot be shown by diminishing them, “They are not four, but two or three,” or by exaggerating them, “five or six,” or by saying, “These are not the four noble truths, but there are other four noble truths.” |
tasmā ayaṃ dhammo aniggahito nāma. |
Therefore this Dhamma is called not refuted. |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere is clear. |
♦ 2. bhayasuttavaṇṇanā AN 3.62 |
♦ 2. Commentary on the Bhaya Sutta |
♦ 63. dutiye amātāputtikānīti mātā ca putto ca mātāputtaṃ, parittātuṃ samatthabhāvena natthi ettha mātāputtanti amātāputtikāni. |
♦ 63. In the second, ‘where mothers and sons are not’ means a mother and a son are a mother-son; because of the inability to protect, there is no mother-son here, thus they are without mothers and sons. |
yanti yasmiṃ samaye. |
‘At which’ means at which time. |
tattha mātāpi puttaṃ nappaṭilabhatīti tasmiṃ aggibhaye uppanne mātāpi puttaṃ passituṃ na labhati, puttopi mātaraṃ passituṃ na labhatīti attho. |
Therein, ‘the mother does not get her son’ means when that fear of fire has arisen, the mother does not get to see her son, and the son does not get to see his mother is the meaning. |
bhayaṃ hotīti cittutrāsabhayaṃ hoti. |
‘There is fear’ means there is the fear of mental terror. |
aṭavisaṅkopoti aṭaviyā saṅkopo. |
‘The disturbance of the forest’ means the disturbance of the forest. |
aṭavīti cettha aṭavivāsino corā veditabbā. |
Here, ‘the forest’ should be known as the thieves who dwell in the forest. |
yadā hi te aṭavito janapadaṃ otaritvā gāmanigamarājadhāniyo paharitvā vilumpanti, tadā aṭavisaṅkopo nāma hoti, taṃ sandhāyetaṃ vuttaṃ. |
For when they descend from the forest into the country and attack and plunder the villages, towns, and capital cities, then there is what is called the disturbance of the forest. This is said with reference to that. |
cakkasamārūḷhāti ettha iriyāpathacakkampi vaṭṭati yānacakkampi. |
‘Mounted on wheels’ — here, both the wheel of posture and the wheel of a vehicle are applicable. |
bhayasmiṃ hi sampatte yesaṃ yānakāni atthi, te attano parikkhārabhaṇḍaṃ tesu āropetvā palāyanti. |
For when fear has come, those who have vehicles put their belongings in them and flee. |
yesaṃ natthi, te kājena vā ādāya sīsena vā ukkhipitvā palāyantiyeva. |
Those who do not, take them in their arms or lift them on their heads and flee. |
te cakkasamārūḷhā nāma honti. |
They are called mounted on wheels. |
pariyāyantīti ito cito ca gacchanti. |
‘They wander about’ means they go here and there. |
kadācīti kismiñcideva kāle. |
‘Sometimes’ means at some time. |
karahacīti tasseva vevacanaṃ. |
‘At any time’ is a synonym for that. |
mātāpi puttaṃ paṭilabhatīti āgacchantaṃ vā gacchantaṃ vā ekasmiṃ ṭhāne nilīnaṃ vā passituṃ labhati. |
‘The mother gets her son’ means she gets to see him coming or going, or hiding in some place. |
udakavāhakoti nadīpūro. |
‘The carrying away by water’ means the flood of a river. |
mātāpi puttaṃ paṭilabhatīti kulle vā uḷumpe vā mattikābhājane vā dārukkhaṇḍe vā laggaṃ vuyhamānaṃ passituṃ paṭilabhati, sotthinā vā puna uttaritvā gāme vā araññe vā ṭhitaṃ passituṃ labhatīti. |
‘The mother gets her son’ means she gets to see him being carried away, clinging to a raft, or a boat, or a clay pot, or a piece of wood; or having crossed over safely, she gets to see him standing in a village or a forest. |
♦ evaṃ pariyāyato amātāputtikāni bhayāni dassetvā idāni nippariyāyena dassento tīṇimānītiādimāha. |
♦ Having thus shown the fears that are without mothers and sons in a relative sense, now, to show them in an absolute sense, he said, ‘These three,’ etc. |
tattha jarābhayanti jaraṃ paṭicca uppajjanakabhayaṃ. |
Therein, ‘the fear of old age’ means the fear that arises on account of old age. |
itaresupi eseva nayo. |
In the others, the same method applies. |
vuttampi cetaṃ — “jaraṃ paṭicca uppajjati bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso. |
It has also been said: “On account of old age, there arises fear, terror, trembling, bristling of the hair, and terror of the mind. |
byādhiṃ paṭicca, maraṇaṃ paṭicca uppajjati bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso”ti . |
On account of sickness, on account of death, there arises fear, terror, trembling, bristling of the hair, and terror of the mind.” |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere is clear. |
♦ 3. venāgapurasuttavaṇṇanā AN 3.63 |
♦ 3. Commentary on the Venāgapura Sutta |
♦ 64. tatiye kosalesūti evaṃnāmake janapade. |
♦ 64. In the third, ‘in the Kosalas’ means in the country so named. |
cārikaṃ caramānoti addhānagamanaṃ gacchanto. |
‘Wandering on tour’ means going on a journey. |
cārikā ca nāmesā bhagavato duvidhā hoti turitacārikā ca aturitacārikā cāti. |
And this tour of the Blessed One is of two kinds: a swift tour and a leisurely tour. |
tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma . |
Therein, the swift going for the purpose of teaching a person to be taught, even if he is far away, is called a swift tour. |
sā mahākassapapaccuggamanādīsu daṭṭhabbā. |
That should be seen in the meeting of Mahākassapa, etc. |
yaṃ pana gāmanigamapaṭipāṭiyā devasikaṃ yojanāddhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. |
But the going by way of helping the world with the alms-round, etc., at a rate of a yojana or half a yojana a day, in the sequence of villages and towns, this is called a leisurely tour. |
imaṃ sandhāyetaṃ vuttaṃ — “cārikaṃ caramāno”ti. |
This is said with reference to that: “wandering on tour.” |
vitthārena pana cārikākathā sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ambaṭṭhasuttavaṇṇanāyaṃ vuttā. |
In detail, however, the talk on the tour is given in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, in the commentary on the Ambaṭṭha Sutta. |
brāhmaṇagāmoti brāhmaṇānaṃ samosaraṇagāmopi brāhmaṇagāmoti vuccati, brāhmaṇānaṃ bhogagāmopi. |
‘A brahmin village’ means both a village where brahmins gather is called a brahmin village, and a village that is a fief of brahmins. |
idha samosaraṇagāmo brāhmaṇavasanagāmoti adhippeto. |
Here, a gathering village, a village where brahmins live, is intended. |
tadavasarīti tattha avasari, sampattoti attho. |
‘He arrived there’ means he arrived there, he reached it is the meaning. |
vihāro panettha aniyāmito. |
The dwelling here is not specified. |
tasmā tassa avidūre buddhānaṃ anucchaviko eko vanasaṇḍo atthi, satthā taṃ vanasaṇḍaṃ gatoti veditabbo. |
Therefore, it should be known that not far from there there is a forest grove suitable for Buddhas, and the Teacher went to that forest grove. |
♦ assosunti suṇiṃsu upalabhiṃsu, sotadvārasampattavacananigghosānusārena jāniṃsu. |
♦ ‘They heard’ means they heard, they learned; they knew according to the sound of the spoken word that reached their ear-door. |
khoti avadhāraṇatthe, padapūraṇamatte vā nipāto. |
‘Kho’ is for emphasis, or it is a particle for filling out the line. |
tattha avadhāraṇatthena “assosuṃ eva, na tesaṃ koci savanantarāyo ahosī”ti ayamattho veditabbo. |
Therein, with the meaning of emphasis, “they did hear, there was no obstacle to their hearing,” this is the meaning to be known. |
padapūraṇena byañjanasiliṭṭhatāmattameva. |
With the meaning of filling out the line, it is just for the coherence of the phrasing. |
♦ idāni yamatthaṃ assosuṃ, taṃ pakāsetuṃ samaṇo khalu, bho, gotamotiādi vuttaṃ. |
♦ Now, to explain what they heard, ‘The ascetic Gotama, it is said, sirs,’ etc., is said. |
tattha samitapāpattā samaṇoti veditabbo. |
Therein, ‘an ascetic’ should be known because he has pacified his evils. |
khalūti anussavatthe nipāto. |
‘Khalu’ is a particle in the sense of hearsay. |
bhoti tesaṃ aññamaññaṃ ālapanamattaṃ. |
‘Bho’ is just a form of address among them. |
gotamoti bhagavato gottavasena paridīpanaṃ, tasmā “samaṇo khalu, bho, gotamo”ti ettha samaṇo kira, bho, gotamagottoti evamattho daṭṭhabbo. |
‘Gotama’ is an explanation of the Blessed One by way of his clan; therefore, in “The ascetic Gotama, it is said, sirs,” the meaning should be understood as, “The ascetic, it is said, sirs, of the Gotama clan.” |
sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. |
‘A Sakyan son’ — this, however, is an explanation of the Blessed One’s high family. |
sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. |
‘Gone forth from a Sakyan family’ is an explanation of his state of having gone forth out of faith; the meaning is that, not being overcome by any attachment, and having left that prosperous family, he went forth out of faith. |
taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. |
‘And of him’ is an instrumental used in the sense of giving a description; of that Master Gotama is the meaning. |
kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti. |
‘Good’ means endowed with good qualities; excellent is what is said. |
kittisaddoti kittiyeva, thutighoso vā. |
‘A report of his fame’ means his fame itself, or the sound of his praise. |
abbhuggatoti sadevakaṃ lokaṃ ajjhottharitvā uggato. |
‘Has spread’ means has spread, covering the world with its devas. |
kinti? itipi so bhagavā ... pe ... buddho bhagavāti. |
How? ‘That Blessed One is thus... so on... the Buddha, the Blessed One.’ |
tatrāyaṃ padasambandho — so bhagavā itipi arahaṃ, itipi sammāsambuddho ... pe ... itipi bhagavāti. |
Therein, this is the connection of the phrases: that Blessed One is thus an Arahant, thus a Perfectly Enlightened One... so on... thus a Blessed One. |
iminā ca iminā ca kāraṇenāti vuttaṃ hoti. |
The meaning is, for this and this reason. |
♦ tattha “ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi kāraṇehi so bhagavā arahanti veditabbo”tiādinā nayena mātikaṃ nikkhipitvā sabbāneva etāni padāni visuddhimagge buddhānussatiniddese vitthāritānīti tato nesaṃ vitthāro gahetabbo. |
♦ Therein, “Because of his distance, because of the destruction of his enemies and of the spokes, because of his worthiness of requisites, etc., and because of his absence of doing evil in secret, for these reasons that Blessed One should be known as an Arahant,” etc. Having laid down the matrix in this way, all these phrases are detailed in the Visuddhimagga in the section on the recollection of the Buddha. Their detailed explanation should be taken from there. |
♦ so imaṃ lokanti so bhavaṃ gotamo imaṃ lokaṃ, idāni vattabbaṃ nidasseti. |
♦ ‘He, this world’ means that Master Gotama, this world; he now points it out. |
sadevakanti saha devehi sadevakaṃ. |
‘With its devas’ means together with the devas, with its devas. |
evaṃ saha mārena samārakaṃ. |
Thus, with its Māras, with its Māras. |
saha brahmunā sabrahmakaṃ. |
With its Brahmas, with its Brahmas. |
saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ. |
With its ascetics and brahmins, with its ascetics and brahmins. |
pajātattā pajā, taṃ pajaṃ. |
‘Creation’ because it is created, that creation. |
saha devamanussehi sadevamanussaṃ. |
With its devas and humans, with its devas and humans. |
tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇivacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevāvasesamanussaggahaṇaṃ. |
Therein, by the phrase ‘with its devas,’ the taking of the devas of the five sense-spheres should be known; by the phrase ‘with its Māras,’ the taking of the devas of the sixth sense-sphere; by the phrase ‘with its Brahmas,’ the taking of the Brahmas, from the Brahmakāyika onwards; by the phrase ‘with its ascetics and brahmins,’ the taking of the ascetics and brahmins who are opponents and adversaries of the teaching, and the taking of the ascetics and brahmins who have pacified and banished evil; by the phrase ‘creation,’ the taking of the world of beings; by the phrase ‘with its devas and humans,’ the taking of the remaining humans with the conventional devas. |
evamettha tīhi padehi okāsalokena saddhiṃ sattaloko, dvīhi pajāvasena sattalokova gahitoti veditabbo. |
Thus here, by three phrases, the world of beings together with the world as a plane is taken; by two, the world of beings is taken by way of creation. |
♦ aparo nayo — sadevakaggahaṇena arūpāvacaraloko gahito, samārakaggahaṇena chakāmāvacaradevaloko, sabrahmakaggahaṇena rūpībrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena, sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā. |
♦ Another way: by the taking of ‘with its devas,’ the formless-sphere world is taken; by the taking of ‘with its Māras,’ the six sense-sphere devalokas; by the taking of ‘with its Brahmas,’ the form-sphere Brahma-world; by the taking of ‘with its ascetics and brahmins,’ etc., the human world with the four assemblies, or with the conventional devas, or the remaining entire world of beings. |
porāṇā panāhu — sadevakanti devatāhi saddhiṃ avasesalokaṃ. |
But the ancients said: ‘with its devas’ means the remaining world together with the devas. |
samārakanti mārena saddhiṃ avasesalokaṃ. |
‘With its Māras’ means the remaining world together with Māra. |
sabrahmakanti brahmehi saddhiṃ avasesalokaṃ. |
‘With its Brahmas’ means the remaining world together with the Brahmas. |
evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipitvā puna dvīhi padehi pariyādātuṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussanti vuttaṃ. |
Thus, having included all the beings of the three realms in three places in three ways, to include them again with two phrases, it is said, ‘with its ascetics and brahmins, its creation, with its devas and humans.’ |
evaṃ pañcahi padehi tena tenākārena tedhātukameva pariyādinnanti. |
Thus, by five phrases, the three realms are included in that and that way. |
♦ sayaṃ abhiññā sacchikatvā pavedetīti sayanti sāmaṃ, aparaneyyo hutvā. |
♦ ‘Having realized with direct knowledge by himself, he makes it known’ means ‘by himself,’ being one who does not follow another. |
abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. |
‘With direct knowledge’ means with superior knowledge; having known is the meaning. |
sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato. |
‘Having realized’ means having made it manifest; by this, inference, etc., are rejected. |
pavedetīti bodheti ñāpeti pakāseti. |
‘He makes it known’ means he teaches, he makes known, he explains. |
♦ so dhammaṃ deseti ādikalyāṇaṃ ... pe ... pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. |
♦ ‘He teaches the Dhamma, good in the beginning... so on... good in the end’ means that Blessed One, out of compassion for beings, and having left aside the unsurpassed bliss of seclusion, teaches the Dhamma. |
tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti, ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti, majjhepi, pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. |
And in teaching, whether a little or much, he teaches it in the manner of being good in the beginning, etc.; he teaches it having made it good, excellent, and blameless in the beginning, in the middle, and in the end is what is said. |
♦ tattha atthi desanāya ādimajjhapariyosānaṃ, atthi sāsanassa. |
♦ Therein, there is a beginning, middle, and end of a discourse, and of the teaching. |
desanāya tāva catuppadikāyapi gāthāya paṭhamapādo ādi nāma, tato dve majjhaṃ nāma, ante eko pariyosānaṃ nāma. |
Of a discourse, for instance, even of a four-lined stanza, the first line is called the beginning, the two after that the middle, and the one at the end the conclusion. |
ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, ubhinnaṃ antarā majjhaṃ. |
Of a sutta with one connection, the introduction is the beginning, the concluding words, “Thus he spoke,” are the conclusion, and what is between the two is the middle. |
anekānusandhikassa suttassa paṭhamānusandhi ādi, ante anusandhi pariyosānaṃ, majjhe eko vā dve vā bahū vā majjhameva. |
Of a sutta with many connections, the first connection is the beginning, the connection at the end is the conclusion, and one, two, or many in the middle are the middle. |
♦ sāsanassa sīlasamādhivipassanā ādi nāma. |
♦ Of the teaching, virtue, concentration, and insight are called the beginning. |
vuttampi cetaṃ — “ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā”ti . |
It has also been said: “What is the beginning of wholesome states? Virtue that is well-purified and a view that is straight.” |
“atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā”ti evaṃ vutto pana ariyamaggo majjhaṃ nāma. |
But the noble path, spoken of thus, “There is, bhikkhus, a middle way realized by the Tathāgata,” is called the middle. |
phalañceva nibbānañca pariyosānaṃ nāma. |
The fruit and Nibbāna are called the conclusion. |
“tasmātiha tvaṃ, brāhmaṇa, brahmacariyaṃ etaṃpāraṃ etaṃpariyosānan”ti ettha phalaṃ pariyosananti vuttaṃ. |
In “Therefore, brahmin, this holy life has this as its goal, this as its conclusion,” the fruit is called the conclusion. |
“nibbānogadhañhi, āvuso visākha, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti ettha nibbānaṃ pariyosānanti vuttaṃ. |
In “The holy life, friend Visākha, is lived with Nibbāna as its goal, with Nibbāna as its destination, with Nibbāna as its conclusion,” Nibbāna is called the conclusion. |
idha pana desanāya ādimajjhapariyosānaṃ adhippetaṃ. |
Here, however, the beginning, middle, and end of a discourse are intended. |
bhagavā hi dhammaṃ desento ādimhi sīlaṃ dassetvā majjhe maggaṃ pariyosāne nibbānaṃ dasseti. |
For the Blessed One, in teaching the Dhamma, shows virtue in the beginning, the path in the middle, and Nibbāna in the conclusion. |
tena vuttaṃ — “so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇan”ti. |
Therefore it is said, “He teaches the Dhamma, good in the beginning, good in the middle, good in the end.” |
tasmā aññopi dhammakathiko dhammaṃ kathento — |
Therefore, another Dhamma-preacher, when speaking on the Dhamma— |
♦ “ādimhi sīlaṃ dasseyya, majjhe maggaṃ vibhāvaye. |
♦ “In the beginning, he should show virtue; in the middle, he should explain the path. |
♦ pariyosānamhi nibbānaṃ, esā kathikasaṇṭhitī”ti. |
♦ At the conclusion, Nibbāna; this is the method of a preacher.” |
♦ sātthaṃ sabyañjananti yassa hi yāgubhattaitthipurisādivaṇṇanānissitā desanā hoti, na so sātthaṃ deseti. |
♦ ‘With its meaning, with its phrasing’ means he whose discourse is dependent on the description of gruel, rice, women, men, etc., does not teach with meaning. |
bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti. |
But the Blessed One, having abandoned such a discourse, teaches a discourse dependent on the four foundations of mindfulness, etc. |
tasmā “sātthaṃ desetī”ti vuccati. |
Therefore it is said, “he teaches with meaning.” |
yassa pana desanā ekabyañjanādiyuttā vā sabbaniroṭṭhabyañjanā vā sabbavissaṭṭhabyañjanā vā sabbaniggahitabyañjanā vā, tassa damiḷakirātayavanādimilakkhānaṃ bhāsā viya byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. |
But he whose discourse is endowed with one letter, etc., or has all retroflex letters, or all released letters, or all nasalized letters, his discourse is called without phrasing because of the lack of fullness of phrasing, like the language of the Tamils, Kirātas, Yavanas, and other barbarians. |
bhagavā pana — |
But the Blessed One— |
♦ “sithilaṃ dhanitañca dīgharassaṃ, lahukaṃ garukañca niggahītaṃ. |
♦ “Soft and hard, long and short, light and heavy, and nasalized, |
♦ sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo”ti. |
♦ connected, separated, and released; the analysis of the intelligence of expression is tenfold.” |
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♦ evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti. |
♦ Thus, without tainting the tenfold expression spoken of, he teaches the Dhamma, having made it with full expression. |
tasmā “sabyañjanaṃ katvā desetī”ti vuccati. |
Therefore it is said, “he teaches it, having made it with phrasing.” |
kevalaparipuṇṇanti ettha kevalanti sakalādhivacanaṃ. |
‘Complete and full’ — here, ‘kevala’ is a synonym for all. |
paripuṇṇanti anūnādhikavacanaṃ. |
‘Full’ is a word for not deficient or excessive. |
idaṃ vuttaṃ hoti — sakalaparipuṇṇameva deseti, ekadesanāpi aparipuṇṇā natthīti. |
This is what is meant: he teaches it as complete and full; not even one discourse is incomplete. |
parisuddhanti nirupakkilesaṃ. |
‘Purified’ means free from defilement. |
yo hi “imaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmī”ti deseti, tassa aparisuddhā desanā nāma hoti. |
He who teaches, thinking, “On account of this Dhamma discourse, I will get gain or honor,” his discourse is called impure. |
bhagavā pana lokāmisanirapekkho hitapharaṇeneva mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti. |
But the Blessed One, being indifferent to worldly gain, teaches with a heart soft with the development of loving-kindness, with the sole pervasion of benefit, with a mind established in the nature of uplifting. |
tasmā parisuddhaṃ desetīti vuccati. |
Therefore it is said, “he teaches what is purified.” |
brahmacariyaṃ pakāsetīti ettha brahmacariyanti sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ. |
‘He explains the holy life’ — here, ‘the holy life’ means the entire teaching comprised of the three trainings. |
tasmā brahmacariyaṃ pakāsetīti so dhammaṃ deseti ādikalyāṇaṃ ... pe ... parisuddhaṃ, evaṃ desento ca sikkhattayasaṅgahitaṃ sakalasāsanabrahmacariyaṃ pakāsetīti evamettha attho daṭṭhabbo. |
Therefore, ‘he explains the holy life’ means he teaches the Dhamma, good in the beginning... so on... purified, and in teaching thus, he explains the holy life of the entire teaching comprised of the three trainings. Thus the meaning should be understood here. |
brahmacariyanti seṭṭhaṭṭhena brahmabhūtaṃ cariyaṃ, brahmabhūtānaṃ vā buddhādīnaṃ cariyanti vuttaṃ hoti. |
‘The holy life’ means the practice that is noble because it is the best, or the practice of the noble ones, the Buddhas, etc., is what is said. |
♦ sādhu kho panāti sundaraṃ kho pana, atthāvahaṃ sukhāvahanti vuttaṃ hoti. |
♦ ‘It is good’ means it is beautiful, it brings benefit, it brings happiness is what is said. |
tathārūpānaṃ arahatanti yathārūpo so bhavaṃ gotamo, evarūpānaṃ anekehipi kappakoṭisatasahassehi dullabhadassanānaṃ byāmappabhāparikkhittehi asītianubyañjanapaṭimaṇḍitehi dvattiṃsamahāpurisalakkhaṇavarehi samākiṇṇamanoramasarīrānaṃ anappakadassanānaṃ atimadhuradhammanigghosānaṃ yathābhūtaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. |
‘Of such Arahants’ means of such a kind as that Master Gotama, of those whose sight is hard to get even in many hundred thousands of crores of aeons, of those whose delightful bodies are adorned with the eighty minor characteristics, resplendent with the thirty-two major marks of a great man, surrounded by dense Buddha-rays of six colors that emanate from their bodies and stand, covering a space of eighty cubits all around, of those who are of immense sight, of those whose Dhamma-discourse is extremely sweet, of the Arahants who have received fame in the world by the attainment of their true qualities. |
dassanaṃ hotīti pasādasommāni akkhīni ummīletvā dassanamattampi sādhu hoti. |
‘It is a sight’ means even the mere sight, opening the eyes which are serene with faith, is good. |
sace pana aṭṭhaṅgasamannāgatena brahmassarena dhammaṃ desentassa ekapadampi sotuṃ labhissāma, sādhutaraṃyeva bhavissatīti evaṃ ajjhāsayaṃ katvā. |
But if we get to hear even one phrase as he teaches the Dhamma with a Brahma-like voice endowed with eight factors, it will be even better. Thus, having formed this intention, |
yena bhagavā tenupasaṅkamiṃsūti sabbakiccāni pahāya tuṭṭhamānasā agamaṃsu. |
‘they approached the Blessed One’ means having abandoned all their duties, with pleased minds they went. |
añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintesuṃ — “sace no micchādiṭṭhikā codessanti ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti, tesaṃ ‘kiṃ añjalikaraṇamattenāpi vanditaṃ hotī’ti vakkhāma . |
‘Having raised their joined hands’ means these are of two factions. They thought thus: “If the wrong-viewers accuse us, ‘Why did you pay homage to the ascetic Gotama?’, we will say to them, ‘Is it homage with just the act of joining the hands?’ |
sace no sammādiṭṭhikā codessanti ‘kasmā bhagavantaṃ na vanditthā’ti, ‘kiṃ sīsena bhūmiṃ paharanteneva vanditaṃ hoti. |
If the right-viewers accuse us, ‘Why did you not pay homage to the Blessed One?’, we will say, ‘Is it homage only by striking the ground with the head? |
nanu añjalikammampi vandanā evā’ti vakkhāmā”ti. |
Is not the act of joining the hands also homage?’” |
♦ nāmagottanti, “bho gotama, ahaṃ asukassa putto datto nāma mitto nāma idhāgato”ti vadantā nāmaṃ sāventi nāma. |
♦ ‘Name and clan’ means saying, “Master Gotama, I, the son of so-and-so, named Datta or Mitta, have come here,” they announce their name. |
“bho gotama, ahaṃ vāseṭṭho nāma kaccāno nāma idhāgato”ti vadantā gottaṃ sāventi nāma. |
Saying, “Master Gotama, I, named Vāseṭṭha or Kaccāna, have come here,” they announce their clan. |
ete kira daliddā jiṇṇakulaputtā “parisamajjhe nāmagottavasena pākaṭā bhavissāmā”ti evaṃ akaṃsu. |
It is said that these poor sons of old families did so, thinking, “We will become famous in the midst of the assembly by our name and clan.” |
ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. |
But those who sat silently were both crafty and blind fools. |
tattha kerāṭikā “ekaṃ dve kathāsallāpe karonte vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yuttan”ti tato attānaṃ mocentā tuṇhībhūtā nisīdanti. |
Therein, the crafty, thinking, “If one engages in one or two conversations, one becomes familiar; and when there is familiarity, it is not proper not to give one or two alms,” and freeing themselves from that, they sit silently. |
andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍā viya yattha katthaci tuṇhībhūtā nisīdanti. |
The blind fools, out of mere ignorance, sit silently wherever they may be, like a lump of clay that has been dropped. |
♦ venāgapurikoti venāgapuravāsī. |
♦ ‘A man of Venāgapura’ means a resident of the city of Venāgapura. |
etadavocāti pādantato paṭṭhāya yāva kesaggā tathāgatassa sarīraṃ olokento asītianubyañjanasamujjalehi dvattiṃsamahāpurisalakkhaṇehi paṭimaṇḍitaṃ sarīrā nikkhamitvā samantato asītihatthappadesaṃ ajjhottharitvā ṭhitāhi chabbaṇṇāhi ghanabuddharaṃsīhi samparivāritaṃ tathāgatassa sarīraṃ disvā sañjātavimhayo vaṇṇaṃ bhaṇanto etaṃ “acchariyaṃ, bho gotamā”tiādivacanaṃ avoca. |
‘He said this’ means looking at the body of the Tathāgata from the soles of his feet up to the tips of his hair, and seeing the body adorned with the eighty minor characteristics, resplendent with the thirty-two major marks of a great man, and surrounded by dense Buddha-rays of six colors that emanated from his body and stood, covering a space of eighty cubits all around, and being filled with wonder, and speaking praise, he said this, “It is wonderful, Master Gotama,” etc. |
♦ tattha yāvañcidanti adhimattappamāṇaparicchedavacanametaṃ. |
♦ Therein, ‘how much’ is a word that defines an extreme measure. |
tassa vippasannapadena saddhiṃ sambandho. |
Its connection is with the word ‘serene’. |
yāvañca vippasannāni adhimattavippasannānīti attho. |
The meaning is, how serene, how extremely serene. |
indriyānīti cakkhādīni cha indriyāni. |
‘The faculties’ means the six faculties of the eye, etc. |
tassa hi pañcannaṃ indriyānaṃ patiṭṭhitokāsassa vippasannataṃ disvā tesaṃ vippasannatā pākaṭā ahosi. |
For seeing the serenity of the place where the five faculties are established, their serenity became manifest. |
yasmā pana sā mane vippasanneyeva hoti, avippasannacittānañhi indriyappasādo nāma natthi, tasmāssa manindriyappasādopi pākaṭo ahosi. |
But because that exists only when the mind is serene—for there is no such thing as serenity of the faculties for those whose minds are not serene—therefore the serenity of his mind-faculty also became manifest. |
taṃ esa vippasannataṃ gahetvā “vippasannāni indriyānī”ti āha. |
Taking that serenity, he said, “the faculties are serene.” |
parisuddhoti nimmalo. |
‘Pure’ means stainless. |
pariyodātoti pabhassaro. |
‘Luminous’ means brilliant. |
sāradaṃ badarapaṇḍunti saradakāle jātaṃ nātisuparipakkaṃ badaraṃ. |
‘A ripe jujube fruit of autumn’ means a jujube fruit grown in the autumn season, not too ripe. |
tañhi parisuddhañceva hoti pariyodātañca. |
For that is both pure and luminous. |
tālapakkanti suparipakkatālaphalaṃ. |
‘A palmyra fruit’ means a very ripe palmyra fruit. |
sampati bandhanā pamuttanti taṃkhaṇaññeva bandhanā pamuttaṃ. |
‘Just now freed from its stalk’ means just now freed from its stalk. |
tassa hi bandhanamūlaṃ apanetvā paramukhaṃ katvā phalake ṭhapitassa caturaṅgulamattaṃ ṭhānaṃ olokentānaṃ parisuddhaṃ pariyodātaṃ hutvā khāyati. |
For when its stalk has been removed and it is placed on a board with the other side facing, a space of about four fingers, when looked at, appears pure and luminous. |
taṃ sandhāyevamāha . |
He says this with reference to that. |
nekkhaṃ jambonadanti surattavaṇṇassa jambonadasuvaṇṇassa ghaṭikā. |
‘A piece of Jambu-river gold’ means a bar of Jambu-river gold of a very red color. |
dakkhakammāraputtasuparikammakatanti dakkhena suvaṇṇakāraputtena suṭṭhu kataparikammaṃ. |
‘Well-worked by a skilled goldsmith’s son’ means with workmanship well done by a skilled goldsmith’s son. |
ukkāmukhe sukusalasampahaṭṭhanti suvaṇṇakārauddhane pacitvā sukusalena suvaṇṇakārena ghaṭṭanaparimajjanahaṃsanena suṭṭhu pahaṭṭhaṃ suparimadditanti attho. |
‘Well-beaten on the anvil by a very skilled craftsman’ means having been heated in a goldsmith’s furnace and well-beaten, well-rubbed with a burnisher by a very skilled goldsmith is the meaning. |
paṇḍukambale nikkhittanti agginā pacitvā dīpidāṭhāya ghaṃsitvā gerukaparikammaṃ katvā rattakambale ṭhapitaṃ. |
‘Placed on a red woollen blanket’ means having been heated with fire, rubbed with a tiger’s tooth, and having had red ochre work done, it is placed on a red woollen blanket. |
bhāsateti sañjātaobhāsatāya bhāsate. |
‘It shines’ means it shines because of its arisen radiance. |
tapateti andhakāraviddhaṃsanatāya tapate. |
‘It glows’ means it glows because it dispels the darkness. |
virocatīti vijjotamānaṃ hutvā virocati, sobhatīti attho. |
‘It is radiant’ means being resplendent, it is radiant; it is beautiful is the meaning. |
♦ uccāsayanamahāsayanānīti ettha atikkantappamāṇaṃ uccāsayanaṃ nāma, āyatavitthataṃ akappiyabhaṇḍaṃ mahāsayanaṃ nāma. |
♦ ‘High and great beds’ — here, a bed of excessive size is called a high bed; a wide and long piece of unallowable material is called a great bed. |
idāni tāni dassento seyyathidaṃ, āsandītiādimāha. |
Now, showing them, he said, ‘that is, a long-chaired couch,’ etc. |
tattha āsandīti atikkantappamāṇaṃ āsanaṃ. |
Therein, ‘a long-chaired couch’ is a seat of excessive size. |
pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. |
‘A divan’ is one made with animal figures on its feet. |
gonakoti dīghalomako mahākojavo. |
‘A woollen blanket with long fleece’ is a great woollen blanket. |
caturaṅgulādhikāni kira tassa lomāni. |
it is said its fleece is more than four fingers long. |
cittakoti vānacittaṃ uṇṇāmayattharaṇaṃ. |
‘An embroidered blanket’ is a woollen cover with monkey-embroidery. |
paṭikāti uṇṇāmayo setattharako. |
‘A white woollen blanket’ is a white woollen cover. |
paṭalikāti ghanapuppho uṇṇāmayattharako, yo āmalakapaṭṭotipi vuccati. |
‘A blanket with thick flowers’ is a woollen cover with thick flowers, which is also called an āmalaka-paṭṭa. |
tūlikāti tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. |
‘A mattress’ is a mattress filled with one of the three kinds of cotton. |
vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharako. |
‘An embroidered cover’ is a woollen cover decorated with figures of lions, tigers, etc. |
uddalomīti ubhatodasaṃ uṇṇāmayattharaṇaṃ. |
‘With fleece on both sides’ is a woollen cover with fleece on both sides. |
keci ekato uggatapupphanti vadanti. |
Some say, with flowers raised on one side. |
ekantalomīti ekatodasaṃ uṇṇāmayattharaṇaṃ. |
‘With fleece on one side’ is a woollen cover with fleece on one side. |
keci ubhato uggatapupphanti vadanti. |
Some say, with flowers raised on both sides. |
kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ. |
‘A coverlet’ is a coverlet of silk embroidered with gems. |
koseyyanti ratanaparisibbitameva kosiyasuttamayaṃ paccattharaṇaṃ. |
‘A silken coverlet’ is a coverlet of silk thread also embroidered with gems. |
kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. |
‘A large woollen carpet’ is a woollen cover suitable for sixteen dancing-women to stand and dance on. |
hatthattharādayo hatthipiṭṭhādīsu attharaṇakāttharakā ceva hatthirūpādīni dassetvā katāttharakā ca. |
‘Elephant-trappings,’ etc., are both covers for spreading on the backs of elephants, etc., and covers made showing the forms of elephants, etc. |
ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katappaveṇī. |
‘A spread of antelope-hides’ is a spread made by sewing together antelope-skins to the size of a couch. |
sesaṃ heṭṭhā vuttatthameva. |
The rest has the meaning explained below. |
♦ nikāmalābhīti atikāmalābhī icchiticchitalābhī. |
♦ ‘He gets what he desires’ means he gets it in abundance, he gets what he desires. |
akicchalābhīti adukkhalābhī. |
‘He gets it without difficulty’ means he gets it without trouble. |
akasiralābhīti vipulalābhī mahantalābhī, uḷāruḷārāneva labhati maññeti sandhāya vadati. |
‘He gets it without trouble’ means he gets it in abundance, he gets it in large quantities; he thinks he gets only great and excellent things. He says this with this in mind. |
ayaṃ kira brāhmaṇo sayanagaruko, so bhagavato vippasannindriyāditaṃ disvā “addhā esa evarūpesu uccāsayanamahāsayanesu nisīdati ceva nipajjati ca. |
This brahmin, it is said, was fond of beds. He, seeing the serene faculties, etc., of the Blessed One, thinking, “Surely he sits and lies down on such high and great beds. |
tenassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto”ti maññamāno imaṃ senāsanavaṇṇaṃ kathesi. |
Therefore his faculties are serene, his complexion pure and luminous,” spoke this praise of the couch. |
♦ laddhā ca pana na kappantīti ettha kiñci kiñci kappati. |
♦ ‘And having been obtained, they are not allowable’ — here, some are allowable. |
suddhakoseyyañhi mañcepi attharituṃ vaṭṭati, gonakādayo ca bhūmattharaṇaparibhogena, āsandiyā pāde chinditvā, pallaṅkassa vāḷe bhinditvā, tūlikaṃ vijaṭetvā “bimbohanañca kātun”ti vacanato imānipi ekena vidhānena kappanti. |
For pure silk is proper to be spread even on a couch; and woollen blankets, etc., by way of a floor-covering. And by cutting the feet of a long-chaired couch, and by breaking the animal figures of a divan, and by unravelling a mattress, and according to the saying, “and to make a pillow,” these also are allowable in one way. |
akappiyaṃ pana upādāya sabbāneva na kappantīti vuttāni. |
But with reference to what is unallowable, it is said that all are not allowable. |
♦ vanantaññeva pavisāmīti araññaṃyeva pavisāmi. |
♦ ‘I enter the forest’ means I enter the wilderness. |
yadevāti yāniyeva. |
‘Whatever’ means whatever. |
pallaṅkaṃ ābhujitvāti samantato ūrubaddhāsanaṃ bandhitvā. |
‘Having sat cross-legged’ means having bound the seat with the thighs crossed all around. |
ujuṃ kāyaṃ paṇidhāyāti aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādento ujuṃ kāyaṃ ṭhapetvā. |
‘Having held the body straight’ means having placed the eighteen vertebrae of the spine tip to tip, and having held the body straight. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvā, pariggahitaniyyānaṃ vā katvāti attho. |
‘Having established mindfulness in front’ means having established mindfulness with the meditation subject as its object; or having made it a means of release is the meaning. |
vuttañhetaṃ — “parīti pariggahaṭṭho. |
It has been said: “‘Pari’ is in the sense of grasping. |
mukhanti niyyānaṭṭho. |
‘Mukha’ is in the sense of a means of release. |
satīti upaṭṭhānaṭṭho. |
‘Sati’ is in the sense of being present. |
tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti . |
Therefore it is said, ‘having established mindfulness in front.’” |
upasampajja viharāmīti paṭilabhitvā paccakkhaṃ katvā viharāmi. |
‘I attain and dwell’ means having attained and realized, I dwell. |
evaṃbhūtoti evaṃ paṭhamajjhānādīsu aññatarasamaṅgī hutvā. |
‘Being thus’ means being thus endowed with one of the first jhāna, etc. |
dibbo me eso tasmiṃ samaye caṅkamo hotīti cattāri hi rūpajjhānāni samāpajjitvā caṅkamantassa caṅkamo dibbacaṅkamo nāma hoti, samāpattito vuṭṭhāya caṅkamantassāpi caṅkamo dibbacaṅkamoyeva. |
‘My walking at that time is divine’ means for one who walks, having attained the four form-jhānas, his walking is called a divine walking; and for one who walks, having emerged from the attainment, his walking is also a divine walking. |
ṭhānādīsupi eseva nayo. |
In standing, etc., the same method applies. |
tathā itaresu dvīsu vihāresu. |
Likewise in the other two abidings. |
♦ so evaṃ pajānāmi “rāgo me pahīno”ti mahābodhipallaṅke arahattamaggena pahīnarāgameva dassento “so evaṃ pajānāmi rāgo me pahīno”ti āha. |
♦ ‘I know thus, “Lust is abandoned for me”’ — showing the very lust that was abandoned by the path of arahantship at the seat of great enlightenment, he said, ‘I know thus, lust is abandoned for me.’ |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
iminā pana kiṃ kathitaṃ hotīti? |
And by this, what is described? |
paccavekkhaṇā kathitā, paccavekkhaṇāya phalasamāpatti kathitā. |
Reflection is described; by reflection, the attainment of the fruit is described. |
phalasamāpattiñhi samāpannassapi samāpattito vuṭṭhitassāpi caṅkamādayo ariyacaṅkamādayo honti. |
For one who has attained the attainment of the fruit, and for one who has emerged from the attainment, his walking, etc., are noble walking, etc. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 4. sarabhasuttavaṇṇanā AN 3.64 |
♦ 4. Commentary on the Sarabha Sutta |
♦ 65. catutthe rājagaheti evaṃnāmake nagare. |
♦ 65. In the fourth, ‘at Rājagaha’ means in the city so named. |
gijjhakūṭe pabbateti gijjhasadisānissa kūṭāni, gijjhā vā tassa kūṭesu vasantīti gijjhakūṭo, tasmiṃ gijjhakūṭe pabbate. |
‘On the Vulture’s Peak mountain’ means its peaks are like vultures, or vultures dwell on its peaks, thus the Vulture’s Peak; on that Vulture’s Peak mountain. |
etenassa rājagahaṃ gocaragāmaṃ katvā viharantassa vasanaṭṭhānaṃ dassitaṃ. |
By this, his dwelling-place is shown, while he made Rājagaha his alms-resort village. |
gijjhakūṭasmiñhi tathāgataṃ uddissa vihāro kārito, gijjhakūṭavihārotvevassa nāmaṃ. |
For on the Vulture’s Peak, a monastery was built for the Tathāgata; its name was the Vulture’s Peak Monastery. |
tatthāyaṃ tasmiṃ samaye viharatīti. |
At that time he was dwelling there. |
sarabho nāma paribbājako acirapakkanto hotīti sarabhoti evaṃnāmako paribbājako imasmiṃ sāsane pabbajitvā nacirasseva pakkanto hoti, adhunā vibbhantoti attho. |
‘The wanderer named Sarabha had not long left’ means the wanderer named Sarabha, having gone forth in this teaching, had not long left; he has just now disavowed it is the meaning. |
sammāsambuddhe hi loke uppanne titthiyā naṭṭhalābhasakkārā ahesuṃ, tiṇṇaṃ ratanānaṃ mahālābhasakkāro uppajji. |
For when the Perfectly Enlightened One arose in the world, the sectarians lost their gain and honor; a great gain and honor arose for the three gems. |
yathāha — |
As he said: |
♦ “tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. |
♦ “At that time, the Blessed One was honored, revered, esteemed, worshipped, and respected, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. |
aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti . |
But the other sectarian wanderers were not honored, not revered, not esteemed, not worshipped, and were not recipients of robes, almsfood, lodging, and medicinal requisites for the sick.” |
♦ te evaṃ parihīnalābhasakkārā pañcasatamattā ekasmiṃ paribbājakārāme sannipatitvā sammantayiṃsu — “bho, mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya hatalābhasakkārā jātā, samaṇassa gotamassa sāvakānañcassa ekaṃ avaṇṇaṃ upadhāretha, avaṇṇaṃ pattharitvā etassa sāsanaṃ garahitvā amhākaṃ lābhasakkāraṃ uppādessāmā”ti. |
♦ They, thus having lost their gain and honor, about five hundred of them, having assembled in a certain wanderer’s park, consulted: “Sirs, from the time of the arising of the ascetic Gotama, we have lost our gain and honor. Find some fault in the ascetic Gotama and his disciples. By spreading a fault, and censuring his teaching, we will produce gain and honor for ourselves.” |
te vajjaṃ olokentā — “tīsu dvāresu ājīve cāti catūsupi ṭhānesu samaṇassa gotamassa vajjaṃ passituṃ na sakkā, imāni cattāri ṭhānāni muñcitvā aññattha olokethā”ti āhaṃsu. |
They, looking for a fault, said, “It is not possible to see a fault in the ascetic Gotama in the four places: in the three doors and in his livelihood. Setting aside these four places, look elsewhere.” |
atha nesaṃ antare eko evamāha — “ahaṃ aññaṃ na passāmi, ime anvaḍḍhamāsaṃ sannipatitvā dvāravātapānāni pidhāya sāmaṇerānampi pavesanaṃ na denti. |
Then among them, one said, “I do not see anything else. These people assemble every half-month, close the doors and windows, and do not allow even sāmaṇeras to enter. |
jīvitasadisāpi upaṭṭhākā daṭṭhuṃ na labhanti, āvaṭṭanimāyaṃ osāretvā osāretvā janaṃ āvaṭṭetvā āvaṭṭetvā khādanti. |
Even supporters who are like their own lives do not get to see. With a net of deception, they catch the people again and again and devour them. |
sace taṃ mayaṃ āharituṃ sakkhissāma, evaṃ no lābhasakkārauḷāro bhavissatī”ti. |
If we can bring that out, our gain and honor will be great.” |
aparopi evameva vadanto uṭṭhāsi. |
Another also got up, saying the same. |
sabbe ekavādā ahesuṃ. |
All were of one opinion. |
tato āhaṃsu — “yo taṃ āharituṃ sakkhissati, taṃ mayaṃ amhākaṃ samaye jeṭṭhakaṃ karissāmā”ti. |
Then they said, “He who can bring that out, we will make him our chief.” |
♦ tato koṭito paṭṭhāya “tvaṃ sakkhissasi, tvaṃ sakkhissasī”ti pucchitvā “ahaṃ na sakkhissāmi, ahaṃ na sakkhissāmī”ti bahūhi vutte sarabhaṃ pucchiṃsu — “tvaṃ sakkhissasi ācariyā”ti. |
♦ Then, from the end, asking, “Can you do it? Can you do it?”, and when many said, “I cannot, I cannot,” they asked Sarabha, “Can you do it, teacher?” |
so āha — “agaru etaṃ āharituṃ, sace tumhe attano kathāya ṭhatvā maṃ jeṭṭhakaṃ karissathā”ti. |
He said, “It is not hard to bring it out, if you stand by your word and make me your chief.” |
agaru etamācariya āhara, tvaṃ katoyevāsi amhehi jeṭṭhakoti. |
“It is not hard, teacher, bring it. You have already been made our chief by us.” |
so āha — “taṃ āharantena thenetvā vā vilumpitvā vā āharituṃ na sakkā, samaṇassa pana gotamassa sāvakasadisena hutvā tassa sāvake vanditvā vattapaṭivattaṃ katvā tesaṃ patte bhattaṃ bhuñjitvā āharituṃ sakkā. |
He said, “One who brings it out cannot bring it out by stealing or by plundering, but it can be brought out by being like a disciple of the ascetic Gotama, by paying homage to his disciples, by doing the duties and counter-duties, and by eating the food in their bowls. |
ruccati vo etassa ettakassa kiriyā”ti. |
Do you approve of this much action?” |
yaṃkiñci katvā āharitvā ca no dehīti. |
“Do whatever you have to do, and bring it and give it to us.” |
tena hi maṃ disvā apassantā viya bhaveyyāthāti paribbājakānaṃ saññaṃ datvā dutiyadivase pātova uṭṭhāya gijjhakūṭamahāvihāraṃ gantvā diṭṭhadiṭṭhānaṃ bhikkhūnaṃ pañcapatiṭṭhitena pāde vandi. |
“Then, when you see me, be as if you do not see me.” Having given a sign to the wanderers, on the next day, having risen early, he went to the Gijjhakūṭa Mahāvihāra and paid homage with the five points of contact to the feet of the bhikkhus he saw. |
bhikkhū āhaṃsu — “aññe paribbājakā caṇḍā pharusā, ayaṃ pana saddho bhavissati pasanno”ti. |
The bhikkhus said, “Other wanderers are harsh and rough, but this one must be faithful and devoted.” |
bhante, tumhe ñatvā yuttaṭṭhānasmiṃyeva pabbajitā, mayaṃ pana anupadhāretvā atittheneva pakkhantā aniyyānikamagge vicarāmāti. |
“Venerable sirs, you, having known, have gone forth in the right place, but we, without having considered, have entered by the wrong ford and are wandering on a path that does not lead out.” |
so evaṃ vatvā diṭṭhe diṭṭhe bhikkhū punappunaṃ vandati, nhānodakādīni paṭiyādeti, dantakaṭṭhaṃ kappiyaṃ karoti, pāde dhovati makkheti, atirekabhattaṃ labhitvā bhuñjati. |
He, having said thus, repeatedly paid homage to the bhikkhus he saw, prepared water for bathing, etc., made the tooth-sticks allowable, washed and massaged their feet, and having received leftover food, he ate it. |
♦ taṃ iminā nīhārena vasantaṃ eko mahāthero disvā, “paribbājaka, tvaṃ saddho pasanno, kiṃ na pabbajasī”ti. |
♦ A certain great elder, seeing him living in this way, said, “Wanderer, you are faithful and devoted, why do you not go forth?” |
ko maṃ, bhante, pabbājessati. |
“Who, venerable sir, will ordain me? |
mayañhi cirakālaṃ bhadantānaṃ paccatthikā hutvā vicarimhāti. |
For we have long lived as adversaries of the venerable ones.” |
thero “sace tvaṃ pabbajitukāmo, ahaṃ taṃ pabbājessāmī”ti vatvā pabbājesi. |
The elder said, “If you wish to go forth, I will ordain you,” and he ordained him. |
so pabbajitakālato paṭṭhāya nirantaraṃ vattapaṭivattamakāsi. |
From the time he went forth, he constantly performed the duties and counter-duties. |
atha naṃ thero vatte pasīditvā nacirasseva upasampādesi. |
Then the elder, pleased with his performance of the duties, ordained him in not long after. |
so uposathadivase bhikkhūhi saddhiṃ uposathaggaṃ pavisitvā bhikkhū mahantena ussāhena pātimokkhaṃ paggaṇhante disvā “iminā nīhārena osāretvā osāretvā lokaṃ khādanti, katipāhena harissāmī”ti cintesi. |
He, on the Uposatha day, having entered the Uposatha-hall with the bhikkhus, and seeing the bhikkhus reciting the Pātimokkha with great zeal, thought, “In this way they catch and devour the world with their net of deception. In a few days, I will take it.” |
so pariveṇaṃ gantvā upajjhāyaṃ vanditvā, “bhante, ko nāmo ayaṃ dhammo”ti pucchi. |
He went to the cell and, having paid homage to his preceptor, asked, “Venerable sir, what is the name of this Dhamma?” |
pātimokkho nāma, āvusoti. |
“It is called the Pātimokkha, friend.” |
uttamadhammo esa, bhante, bhavissatīti. |
“This must be the supreme Dhamma, venerable sir.” |
āma, āvuso, sakalasāsanadhāraṇī ayaṃ sikkhāti. |
“Yes, friend, this training is the support of the entire teaching.” |
bhante, sace esa sikkhādhammo uttamo, imameva paṭhamaṃ gaṇhāmīti. |
“Venerable sir, if this training-Dhamma is supreme, let me learn this first.” |
gaṇhāvusoti thero sampaṭicchi. |
“Learn it, friend,” the elder consented. |
so gaṇhanto paribbājake passitvā “kīdisaṃ ācariyā”ti pucchito, “āvuso, mā cintayittha, katipāhena āharissāmī”ti vatvā nacirasseva uggaṇhitvā upajjhāyaṃ āha — “ettakameva, bhante, udāhu aññampi atthī”ti. |
He, while learning, and seeing the wanderers, and being asked, “How is it, teacher?”, said, “Friends, do not worry; in a few days I will bring it.” And in not long after, having learned it, he said to his preceptor, “Is this all, venerable sir, or is there more?” |
ettakameva, āvusoti. |
“This is all, friend.” |
♦ so punadivase yathānivatthapārutova gahitanīhāreneva pattaṃ gahetvā gijjhakūṭā nikkhamma paribbājakārāmaṃ agamāsi. |
♦ On the next day, just as he was dressed and draped, in the same way he had taken it, he took his bowl, and having left Gijjhakūṭa, he went to the wanderer’s park. |
paribbājakā disvā “kīdisaṃ, ācariya, nāsakkhittha maññe āvaṭṭanimāyaṃ āharitun”ti taṃ parivārayiṃsu. |
The wanderers, seeing him, surrounded him, saying, “How is it, teacher? You were not able, I think, to bring the net of deception.” |
mā cintayittha, āvuso, āhaṭā me āvaṭṭanimāyā, ito paṭṭhāya amhākaṃ lābhasakkāro mahā bhavissati. |
“Do not worry, friends, the net of deception has been brought by me. From now on, our gain and honor will be great. |
tumhe aññamaññaṃ samaggā hotha, mā vivādaṃ akatthāti. |
You be harmonious with one another; do not dispute.” |
sace te, ācariya, suggahitā, amhepi naṃ vācehīti. |
“If, teacher, it has been well-learned by you, recite it to us also.” |
so ādito paṭṭhāya pātimokkhaṃ osāresi. |
He recited the Pātimokkha from the beginning. |
atha te sabbepi — “etha, bho, nagare vicarantā samaṇassa gotamassa avaṇṇaṃ kathessāmā”ti anugghāṭitesuyeva nagaradvāresu dvārasamīpaṃ gantvā vivaṭena dvārena sabbapaṭhamaṃ pavisiṃsu. |
Then all of them, thinking, “Come, sirs, while wandering in the city, we will speak dispraise of the ascetic Gotama,” went to the city gate before it was opened and, through the opened gate, entered first of all. |
evaṃ saliṅgeneva apakkantaṃ taṃ paribbājakaṃ sandhāya — “sarabho nāma paribbājako acirapakkanto hotī”ti vuttaṃ. |
With reference to that wanderer who had thus left in his own guise, it is said, “The wanderer named Sarabha had not long left.” |
♦ taṃ divasaṃ pana bhagavā paccūsasamaye lokaṃ olokento idaṃ addasa — “ajja sarabho paribbājako nagare vicaritvā pakāsanīyakammaṃ karissati, tiṇṇaṃ ratanānaṃ avaṇṇaṃ kathento visaṃ siñcitvā paribbājakārāmaṃ gamissati, ahampi tattheva gamissāmi, catassopi parisā tattheva osarissanti. |
♦ On that day, however, the Blessed One, in the early morning, surveying the world, saw this: “Today the wanderer Sarabha will wander in the city and do the act of proclamation. Speaking dispraise of the three gems, and having sprinkled poison, he will go to the wanderer’s park. I too will go there. The four assemblies will also resort there. |
tasmiṃ samāgame caturāsīti pāṇasahassāni amatapānaṃ pivissantī”ti. |
In that assembly, eighty-four thousand beings will drink the drink of the deathless.” |
tato “tassa okāso hotu, yathāruciyā avaṇṇaṃ pattharatū”ti cintetvā ānandattheraṃ āmantesi — “ānanda, aṭṭhārasasu mahāvihāresu bhikkhusaṅghassa mayā saddhiṃyeva piṇḍāya carituṃ ārocehī”ti. |
Then, thinking, “Let him have his opportunity; let him spread his dispraise as he pleases,” he addressed the venerable Ānanda: “Ānanda, inform the community of monks in the eighteen great monasteries to go for alms with me.” |
thero tathā akāsi. |
The elder did so. |
bhikkhū pattacīvaramādāya satthārameva parivārayiṃsu. |
The bhikkhus, taking their bowls and robes, surrounded the Teacher. |
satthā bhikkhusaṅghaṃ ādāya dvāragāmasamīpeyeva piṇḍāya cari. |
The Teacher, taking the community of monks, wandered for alms near the gate-village. |
sarabhopi paribbājakehi saddhiṃ nagaraṃ paviṭṭho tattha tattha parisamajjhe rājadvāravīthicatukkādīsu ca gantvā “aññāto mayā samaṇānaṃ sakyaputtiyānaṃ dhammo”tiādīni abhāsi. |
Sarabha also, having entered the city with the wanderers, and having gone here and there in the midst of the assembly, at the royal gate, at the crossroads of the streets, etc., spoke, saying, “The Dhamma of the Sakyan ascetics is known by me,” etc. |
taṃ sandhāya so rājagahe parisati evaṃ vācaṃ bhāsatītiādi vuttaṃ. |
With reference to that, it is said, ‘He spoke thus in the assembly at Rājagaha,’ etc. |
tattha aññātoti ñāto avabuddho, pākaṭaṃ katvā uggahitoti dīpeti. |
Therein, ‘known’ means known, understood; he shows that it was learned having been made manifest. |
aññāyāti jānitvā. |
‘Having known’ means having known. |
apakkantoti saliṅgeneva apakkanto. |
‘Left’ means left in his own guise. |
sace hi samaṇassa gotamassa sāsane koci sāro abhavissa, nāhaṃ apakkamissaṃ. |
For if there had been any essence in the teaching of the ascetic Gotama, I would not have left. |
tassa pana sāsanaṃ asāraṃ nissāraṃ, āvaṭṭanimāyaṃ osāretvā samaṇā lokaṃ khādantīti evamatthaṃ dīpento evamāha. |
But his teaching is without essence, worthless. The ascetics devour the world, having caught it in a net of deception. He says thus, showing this meaning. |
♦ atha kho sambahulā bhikkhūti atha evaṃ tasmiṃ paribbājake bhāsamāne araññavāsino pañcasatā bhikkhū “asukaṭṭhānaṃ nāma satthā piṇḍāya carituṃ gato”ti ajānantā bhikkhācāravelāyaṃ rājagahaṃ piṇḍāya pavisiṃsu. |
♦ ‘Then many bhikkhus’ means then, while that wanderer was speaking thus, five hundred forest-dwelling bhikkhus, not knowing, “The Teacher has gone to such-and-such a place to wander for alms,” entered Rājagaha for alms at the time of the alms-round. |
te sandhāyetaṃ vuttaṃ. |
This is said with reference to them. |
assosunti suṇiṃsu. |
‘They heard’ means they heard. |
yena bhagavā tenupasaṅkamiṃsūti “imaṃ kāraṇaṃ dasabalassa ārocessāmā”ti upasaṅkamiṃsu. |
‘They approached the Blessed One’ means they approached, thinking, “We will report this matter to the one with the ten powers.” |
♦ sippinikātīranti sippinikāti evaṃnāmikāya nadiyā tīraṃ. |
♦ ‘On the bank of the Sippinikā’ means on the bank of the river named Sippinikā. |
adhivāsesi bhagavā tuṇhībhāvenāti kāyaṅgavācaṅgāni acopetvā abbhantare khantiṃ dhāretvā citteneva adhivāsesīti attho. |
‘The Blessed One consented by silence’ means without moving his bodily or verbal limbs, and holding patience within, he consented with his mind alone is the meaning. |
evaṃ adhivāsetvā puna cintesi — “kiṃ nu kho ajja mayā sarabhassa vādaṃ maddituṃ gacchantena ekakena gantabbaṃ, udāhu bhikkhusaṅghaparivutenā”ti. |
Having thus consented, he thought again, “Should I, today, going to crush the argument of Sarabha, go alone, or surrounded by the community of monks?” |
athassa etadahosi — sacāhaṃ bhikkhusaṅghaparivuto gamissāmi, mahājano evaṃ cintessati — “samaṇo gotamo vāduppattiṭṭhānaṃ gacchanto pakkhaṃ ukkhipitvā gantvā parisabalena uppannaṃ vādaṃ maddati, paravādīnaṃ sīsaṃ ukkhipituṃ na detī”ti. |
Then it occurred to him: if I go surrounded by the community of monks, the great populace will think thus: “The ascetic Gotama, going to a place where a dispute has arisen, and having raised his faction, crushes the arisen argument with the strength of his assembly, and does not let the opponents raise their heads.” |
na kho pana mayhaṃ uppanne vāde paraṃ gahetvā maddanakiccaṃ atthi, ahameva gantvā maddissāmi. |
But there is no need for me to take another and crush an argument that has arisen. I myself will go and crush it. |
anacchariyaṃ cetaṃ yvāhaṃ idāni buddhabhūto attano uppannaṃ vādaṃ maddeyyaṃ, cariyaṃ caraṇakāle ahetukapaṭisandhiyaṃ nibbattenāpi hi mayā vahitabbaṃ dhuraṃ añño vahituṃ samattho nāma nāhosi. |
And it is no wonder that I, now being a Buddha, should crush an argument that has arisen against me. For even while I was practicing the perfections, no one else was able to bear the yoke that was to be borne by me, even when I was reborn in a birth without a cause. |
imassa panatthassa sādhanatthaṃ — |
To establish this meaning— |
♦ “yato yato garu dhuraṃ, yato gambhīravattanī. |
♦ “Wherever the yoke is heavy, wherever the path is deep, |
♦ tadāssu kaṇhaṃ yuñjenti, svāssu taṃ vahate dhuran”ti. |
♦ there they yoke Kaṇha; he bears that yoke.” |
— |
— |
♦ idaṃ kaṇhajātakaṃ āharitabbaṃ. |
♦ this Kaṇha Jātaka should be brought. |
atīte kira eko satthavāho ekissā mahallikāya gehe nivāsaṃ gaṇhi. |
In the past, it is said, a certain caravan leader took up residence in the house of a certain old woman. |
athassa ekissā dhenuyā rattibhāgasamanantare gabbhavuṭṭhānaṃ ahosi. |
Then, just after the time of night, one of his cows gave birth. |
sā ekaṃ vacchakaṃ vijāyi. |
She gave birth to a calf. |
mahallikāya vacchakaṃ diṭṭhakālato paṭṭhāya puttasineho udapādi. |
From the time the old woman saw the calf, a mother’s affection arose. |
punadivase satthavāhaputto — “tava gehavetanaṃ gaṇhāhī”ti āha. |
On the next day, the caravan leader’s son said, “Take your house-rent.” |
mahallikā “mayhaṃ aññena kiccaṃ na atthi, imameva vacchakaṃ dehī”ti āha. |
The old woman said, “I have no need of anything else; give me this very calf.” |
gaṇha, ammāti. |
“Take it, mother.” |
sā taṃ gaṇhitvā khīraṃ pāyetvā yāgubhattatiṇādīni dadamānā posesi. |
She took it and, giving it milk to drink, and giving it gruel, rice, grass, etc., she raised it. |
so vuddhimanvāya paripuṇṇarūpo balavīriyasampanno ahosi sampannācāro, kāḷako nāma nāmena. |
He, having grown up, became of perfect form, endowed with strength and energy, and of perfect conduct; his name was Kāḷaka. |
athekassa satthavāhassa pañcahi sakaṭasatehi āgacchantassa udakabhinnaṭṭhāne sakaṭacakkaṃ laggi. |
Then, for a certain caravan leader who was coming with five hundred carts, the wheel of a cart got stuck in a place where the ground was broken by water. |
so dasapi vīsampi tiṃsampi yojetvā nīharāpetuṃ asakkonto kāḷakaṃ upasaṅkamitvā āha — “tāta, tava vetanaṃ dassāmi, sakaṭaṃ me ukkhipitvā dehī”ti. |
He, being unable to have it pulled out even by yoking ten, twenty, or thirty, approached Kāḷaka and said, “Dear boy, I will give you your wage; lift up my cart and give it to me.” |
evañca pana vatvā taṃ ādāya — “añño iminā saddhiṃ dhuraṃ vahituṃ samattho natthī”ti dhurasakaṭe yottaṃ bandhitvā taṃ ekakaṃyeva yojesi. |
And having said thus, and having taken him, and thinking, “There is no one else able to bear the yoke with this one,” he tied a rope to the yoke-cart and yoked him alone. |
so taṃ sakaṭaṃ ukkhipitvā thale patiṭṭhāpetvā eteneva nihārena pañca sakaṭasatāni nīhari. |
He lifted that cart and, having established it on firm ground, in this same way pulled out five hundred carts. |
so sabbapacchimasakaṭaṃ nīharitvā mociyamāno “sun”ti katvā sīsaṃ ukkhipi. |
He, having pulled out the very last cart, and as he was being unyoked, made a sound “sun” and lifted his head. |
♦ satthavāho “ayaṃ ettakāni sakaṭāni ukkhipanto evaṃ na akāsi, vetanatthaṃ maññe karotī”ti sakaṭagaṇanāya kahāpaṇe gahetvā pañcasatabhaṇḍikaṃ tassa gīvāya bandhāpesi. |
♦ The caravan leader, thinking, “He did not do so while lifting so many carts; he is doing it for his wage, I think,” and having taken kahāpaṇas according to the number of carts, had a bundle of five hundred tied around his neck. |
so aññesaṃ attano santikaṃ allīyituṃ adento ujukaṃ gehameva agamāsi. |
He, not allowing others to come near him, went straight home. |
mahallikā disvā mocetvā kahāpaṇabhāvaṃ ñatvā “kasmā, putta, evamakāsi, mā tvaṃ ‘mayā kammaṃ katvā ābhatena ayaṃ jīvissatī’ti saññamakāsī”ti vatvā goṇaṃ uṇhodakena nhāpetvā telena abbhañjitvā “ito paṭṭhāya puna mā evamakāsī”ti ovadi. |
The old woman, seeing it, and having untied it and knowing that it was kahāpaṇas, and saying, “Why, son, did you do so? Do not think, ‘She will live on what I have brought by my labor,’” she bathed the bull with hot water, anointed him with oil, and advised him, “From now on, do not do so again.” |
evaṃ satthā “cariyaṃ caraṇakāle ahetukapaṭisandhiyaṃ nibbattenāpi hi mayā vahitabbadhuraṃ añño vahituṃ samattho nāma nāhosī”ti cintetvā ekakova agamāsi. |
Thus the Teacher, thinking, “Even while I was practicing the perfections, born in a birth without a cause, no one else was able to bear the yoke that was to be borne by me,” went alone. |
taṃ dassetuṃ atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhitotiādi vuttaṃ. |
To show that, it is said, ‘Then the Blessed One, in the evening, having risen from seclusion,’ etc. |
♦ tattha paṭisallānāti puthuttārammaṇehi cittaṃ paṭisaṃharitvā sallānato, phalasamāpattitoti attho. |
♦ Therein, ‘from seclusion’ means from having withdrawn the mind from various objects and being secluded; from the attainment of the fruit is the meaning. |
tenupasaṅkamīti paribbājakesu sakalanagare pakāsanīyakammaṃ katvā nagarā nikkhamma paribbājakārāme sannipatitvā “sace, āvuso sarabha, samaṇo gotamo āgamissati, kiṃ karissasī”ti. |
‘He approached’ means while the wanderers, having done the act of proclamation in the whole city, and having left the city, and having assembled in the wanderer’s park, were saying, “If, friend Sarabha, the ascetic Gotama comes, what will you do?” |
samaṇe gotame ekaṃ karonte ahaṃ dve karissāmi, dve karonte cattāri, cattāri karonte pañca, pañca karonte dasa, dasa karonte vīsati, vīsati karonte tiṃsaṃ, tiṃsaṃ karonte cattālīsaṃ, cattālīsaṃ karonte paññāsaṃ, paññāsaṃ karonte sataṃ, sataṃ karonte sahassaṃ karissāmīti evaṃ aññamaññaṃ sīhanādakathaṃ samuṭṭhāpetvā nisinnesu upasaṅkami. |
“If the ascetic Gotama does one thing, I will do two; if he does two, four; if he does four, five; if he does five, ten; if he does ten, twenty; if he does twenty, thirty; if he does thirty, forty; if he does forty, fifty; if he does fifty, a hundred; if he does a hundred, I will do a thousand.” While they were sitting, having raised a lion’s roar-like talk among themselves, he approached. |
♦ upasaṅkamanto pana yasmā paribbājakārāmassa nagaramajjheneva maggo, tasmā surattadupaṭṭaṃ nivāsetvā sugatamahācīvaraṃ pārupitvā vissaṭṭhabalo rājā viya ekakova nagaramajjhena agamāsi. |
♦ And as he was approaching, because the path to the wanderer’s park was through the middle of the city, he put on a very red under-robe, draped himself in the great Sugata-robe, and went alone through the middle of the city like a king with his forces released. |
micchādiṭṭhikā disvā “paribbājakā samaṇassa gotamassa pakāsanīyakammaṃ karontā avaṇṇaṃ patthariṃsu, so ete anuvattitvā saññāpetuṃ gacchati maññe”ti anubandhiṃsu. |
The wrong-viewers, seeing him, followed, thinking, “The wanderers, doing the act of proclamation of the ascetic Gotama, have spread his dispraise. He is going to follow them and make them understand, I think.” |
sammādiṭṭhikāpi “sammāsambuddho pattacīvaraṃ ādāya ekakova nikkhanto, ajja sarabhena saddhiṃ mahādhammasaṅgāmo bhavissati. |
The right-viewers also followed, thinking, “The Perfectly Enlightened One has come out alone, taking his bowl and robe. Today there will be a great Dhamma-battle with Sarabha. |
mayampi tasmiṃ samāgame kāyasakkhino bhavissāmā”ti anubandhiṃsu. |
We too will be eyewitnesses in that assembly.” |
satthā passantasseva mahājanassa paribbājakārāmaṃ upasaṅkami. |
The Teacher, while the great populace was watching, approached the wanderer’s park. |
♦ paribbājakā rukkhānaṃ khandhaviṭapasākhantarehi samuggacchantā chabbaṇṇaghanabuddharasmiyo disvā “aññadā evarūpo obhāso nāma natthi, kiṃ nu kho etan”ti ulloketvā “samaṇo gotamo āgacchatī”ti āhaṃsu. |
♦ The wanderers, seeing the dense six-colored Buddha-rays rising from between the trunks, branches, and boughs of the trees, and thinking, “At other times there is no such radiance; what is this?”, looked up and said, “The ascetic Gotama is coming.” |
taṃ sutvāva sarabho jāṇukantare sīsaṃ ṭhapetvā adhomukho nisīdi. |
As soon as he heard that, Sarabha placed his head between his knees and sat with his face downcast. |
evaṃ tasmiṃ samaye bhagavā taṃ ārāmaṃ upasaṅkamitvā paññatte āsane nisīdi. |
Thus at that time, the Blessed One, having approached that park, sat down on the prepared seat. |
tathāgato hi jambudīpatale aggakule jātattā aggāsanārahotissa sabbattha āsanaṃ paññattameva hoti. |
For the Tathāgata, being born in the highest family on the face of the earth, a seat is prepared for him everywhere, as he is worthy of the highest seat. |
evaṃ paññatte mahārahe buddhāsane nisīdi. |
Thus he sat on the great and worthy Buddha-seat that was prepared. |
♦ te paribbājakā sarabhaṃ paribbājakaṃ etadavocunti sammāsambuddhe kira sarabhena saddhiṃ ettakaṃ kathenteyeva bhikkhusaṅgho satthu padānupadiko hutvā paribbājakārāmaṃ sampāpuṇi, catassopi parisā paribbājakārāmeyeva osariṃsu. |
♦ ‘Those wanderers said this to the wanderer Sarabha’ — it is said that while the Perfectly Enlightened One was speaking this much with Sarabha, the community of monks, following in the Teacher’s footsteps, reached the wanderer’s park. The four assemblies also resorted to the wanderer’s park. |
tato te paribbājakā “acchariyaṃ samaṇassa gotamassa kammaṃ, sakalanagaraṃ vicaritvā avaṇṇaṃ pattharitvā pakāsanīyakammaṃ katvā āgatānaṃ verīnaṃ paṭisattūnaṃ paccāmittānaṃ santikaṃ āgantvā thokampi viggāhikakathaṃ na kathesi, āgatakālato paṭṭhāya satapākatelena makkhento viya amatapānaṃ pāyento viya madhurakathaṃ kathetī”ti sabbepi sammāsambuddhaṃ anuvattantā etadavocuṃ. |
Then those wanderers, thinking, “Wonderful is the deed of the ascetic Gotama! Having wandered through the whole city and spread his dispraise and done the act of proclamation, he came to his enemies, opponents, and adversaries, and did not speak even a little of a challenging talk. From the time he came, as if anointing with hundred-times-refined oil, as if giving the drink of the deathless, he speaks a sweet talk.” All of them, following the Perfectly Enlightened One, said this. |
♦ yāceyyāsīti āyāceyyāsi pattheyyāsi piheyyāsi. |
♦ ‘You should ask’ means you should ask, you should desire, you should wish. |
tuṇhībhūtoti tuṇhībhāvaṃ upagato. |
‘Silent’ means having become silent. |
maṅkubhūtoti nittejataṃ āpanno. |
‘Disconcerted’ means having become powerless. |
pattakkhandhoti onatagīvo. |
‘With drooping shoulders’ means with a bent neck. |
adhomukhoti heṭṭhāmukho. |
‘With downcast face’ means with his face turned downwards. |
sammāsambuddhassa te paṭijānatoti “ahaṃ sammāsambuddho, sabbe dhammā mayā abhisambuddhā”ti evaṃ paṭijānato tava. |
‘Of you who profess to be a Perfectly Enlightened One’ means of you who profess, “I am a Perfectly Enlightened One; all states have been fully understood by me.” |
anabhisambuddhāti ime nāma dhammā tayā anabhisambuddhā. |
‘Not fully understood’ means these states have not been fully understood by you. |
tatthāti tesu anabhisambuddhāti evaṃ dassitadhammesu. |
‘Therein’ means in those states shown as, “These have not been fully understood.” |
aññena vā aññaṃ paṭicarissatīti aññena vā vacanena aññaṃ vacanaṃ paṭicchādessati, aññaṃ pucchito aññaṃ kathessatīti adhippāyo. |
‘He will evade the issue with another’ means he will cover up one statement with another statement; the intention is that, being asked one thing, he will speak of another. |
bahiddhā kathaṃ apanāmessatīti bahiddhā aññaṃ āgantukakathaṃ āharanto purimakathaṃ apanāmessati. |
‘He will lead the talk astray’ means he will lead the talk astray by bringing in another, incidental talk, and will set aside the former talk. |
appaccayanti anabhiraddhiṃ atuṭṭhākāraṃ pātukarissatīti pākaṭaṃ karissati. |
‘Displeasure’ means he will show his resentment, his state of being discontented; he will make it manifest. |
ettha ca appaccayena domanassaṃ vuttaṃ, purimehi dvīhi mandabalavabhedo kodhoyeva. |
And here, by ‘displeasure,’ grief is meant; by the former two, anger, with the distinction of weak and strong, is meant. |
♦ evaṃ bhagavā paṭhamavesārajjena sīhanādaṃ naditvā puna dutiyādīhi nadanto yo kho maṃ paribbājakātiādimāha. |
♦ Thus the Blessed One, having uttered a lion’s roar with the first assurance, and again roaring with the second, etc., said, ‘He who, wanderer,’ etc. |
tattha yassa kho pana te atthāya dhammo desitoti yassa maggassa vā phalassa vā atthāya tayā catusaccadhammo desito. |
Therein, ‘for the sake of which the Dhamma is taught by you’ means for the sake of which path or fruit the Dhamma of the four truths is taught by you. |
so na niyyātīti so dhammo na niyyāti na niggacchati, na taṃ atthaṃ sādhetīti vuttaṃ hoti. |
‘It does not lead out’ means that Dhamma does not lead out, it does not go out; it does not accomplish that purpose is what is said. |
takkarassāti yo naṃ karoti, tassa paṭipattipūrakassa puggalassāti attho. |
‘For one who practices it’ means for him who does it; for the person who fulfills the practice is the meaning. |
sammā dukkhakkhayāyāti hetunā nayena kāraṇena sakalassa vaṭṭadukkhassa khayāya. |
‘For the right destruction of suffering’ means for the destruction of the entire suffering of the round of existence by means, method, and reason. |
atha vā yassa kho pana te atthāya dhammo desitoti yassa te atthāya dhammo desito. |
Or, ‘for the sake of which the Dhamma is taught by you’ means for the sake of which the Dhamma is taught by you. |
seyyathidaṃ — rāgapaṭighātatthāya asubhakammaṭṭhānaṃ, dosapaṭighātatthāya mettābhāvanā, mohapaṭighātatthāya pañca dhammā, vitakkupacchedāya ānāpānassati. |
That is: the meditation subject on the foul for the warding off of lust; the development of loving-kindness for the warding off of hate; the five states for the cutting off of delusion; the mindfulness of in-and-out breathing. |
so na niyyāti takkarassa sammā dukkhakkhayāyāti so dhammo yo naṃ yathādesitaṃ karoti, tassa takkarassa sammā hetunā nayena kāraṇena vaṭṭadukkhakkhayāya na niyyāti na niggacchati, taṃ atthaṃ na sādhetīti ayamettha attho. |
‘It does not lead out for one who practices it for the right destruction of suffering’ means that Dhamma, for him who does it as it was taught, does not lead out, does not go out for the right destruction of the suffering of the round of existence by means, method, and reason; it does not accomplish that purpose. This is the meaning here. |
seyyathāpi sarabho paribbājakoti yathā ayaṃ sarabho paribbājako pajjhāyanto appaṭibhāno nisinno, evaṃ nisīdissatīti. |
‘Just as the wanderer Sarabha’ means just as this wanderer Sarabha is sitting, brooding, at a loss for words, so he would sit. |
♦ evaṃ tīhi padehi sīhanādaṃ naditvā desanaṃ nivattentasseva tathāgatassa tasmiṃ ṭhāne sannipatitā caturāsītipāṇasahassaparimāṇā parisā amatapānaṃ pivi, satthā parisāya amatapānassa pītabhāvaṃ ñatvā vehāsaṃ abbhuggantvā pakkāmi. |
♦ Thus, having uttered a lion’s roar with the three phrases, as the Tathāgata was concluding the discourse, the assembly of eighty-four thousand beings who had gathered at that place drank the drink of the deathless. The Teacher, knowing that the assembly had drunk the drink of the deathless, rose into the air and departed. |
tamatthaṃ dassetuṃ atha kho bhagavātiādi vuttaṃ. |
To show that, it is said, ‘Then the Blessed One,’ etc. |
tattha sīhanādanti seṭṭhanādaṃ abhītanādaṃ appaṭinādaṃ. |
Therein, ‘a lion’s roar’ means the best roar, a fearless roar, an unanswerable roar. |
vehāsaṃ pakkāmīti abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāya saddhiṃ bhikkhusaṅghena ākāsaṃ pakkhandi. |
‘He departed into the air’ means having entered the fourth jhāna, which is the basis for supernormal powers, and having emerged, and having resolved, he went into the sky with the community of monks. |
evaṃ pakkhando ca pana taṃkhaṇaññeva gijjhakūṭamahāvihāre patiṭṭhāsi. |
And having thus gone, he was established at that very moment in the Gijjhakūṭa Mahāvihāra. |
♦ vācāya sannitodakenāti vacanapatodena. |
♦ ‘With the goad of speech’ means with the prod of words. |
sañjambharimakaṃsūti sambharitaṃ nirantaraphuṭaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. |
‘They made him full of holes’ means they made him full of holes, pierced without a gap; they pierced him from above is what is said. |
brahāraññeti mahāraññe. |
‘In the great forest’ means in the great forest. |
sīhanādaṃ nadissāmīti sīhassa nadato ākāraṃ disvā “ayampi tiracchānagato, ahampi, imassa cattāro pādā, mayhampi, ahampi evameva sīhanādaṃ nadissāmī”ti cintesi. |
‘I will roar a lion’s roar’ means seeing a lion roaring, he thought, “This one is also an animal, and so am I; this one has four feet, and so have I. I too will roar a lion’s roar just like this.” |
so sīhassa sammukhā nadituṃ asakkonto tasmiṃ gocarāya pakkante ekako nadituṃ ārabhi. |
He, being unable to roar in the presence of the lion, when it had gone away to feed, began to roar alone. |
athassa siṅgālasaddoyeva nicchari. |
Then only a jackal’s cry came out. |
tena vuttaṃ — siṅgālakaṃyeva nadatīti. |
Therefore it is said, ‘He roars only a jackal’s cry.’ |
bheraṇḍakanti tasseva vevacanaṃ. |
‘A bray’ is a synonym for that. |
apica bhinnassaraṃ amanāpasaddaṃ nadatīti vuttaṃ hoti. |
Moreover, it means he roars with a broken voice, an unpleasant sound. |
evameva kho tvanti iminā opammena paribbājakā tathāgataṃ sīhasadisaṃ katvā sarabhaṃ siṅgālasadisaṃ akaṃsu. |
‘Just so you’ — with this simile, the wanderers made the Tathāgata like a lion and Sarabha like a jackal. |
ambukasañcarīti khuddakakukkuṭikā. |
‘A tiny jungle-fowl’ means a small hen. |
purisakaravitaṃ ravissāmīti mahākukkuṭaṃ ravantaṃ disvā “imassapi dve pādā dve pakkhā, mayhampi tatheva, ahampi evarūpaṃ ravitaṃ ravissāmī”ti sā tassa sammukhā ravituṃ asakkontī tasmiṃ pakkante ravamānā kukkuṭikāravaṃyeva ravi. |
‘I will crow the crowing of a man’ means seeing a great rooster crowing, she thought, “This one has two feet and two wings, and so have I. I too will crow such a crowing.” She, being unable to crow in its presence, crowed only the crowing of a hen when it had gone away. |
tena vuttaṃ — ambukasañcariravitaṃyeva ravatīti. |
Therefore it is said, ‘She crows only the crowing of a tiny jungle-fowl.’ |
usabhoti goṇo. |
‘A bull’ means a bull. |
suññāyāti tucchāya jeṭṭhakavasabhehi virahitāya . |
‘In an empty’ means in a place that is empty, devoid of chief bulls. |
gambhīraṃ naditabbaṃ maññatīti jeṭṭhakavasabhassa nādasadisaṃ gambhīranādaṃ naditabbaṃ maññati. |
‘He thinks he should roar a deep roar’ means he thinks he should roar a deep roar like the roar of a chief bull. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ 5. kesamuttisuttavaṇṇanā AN 3.65 |
♦ 5. Commentary on the Kesamutti Sutta |
♦ 66. pañcame kālāmānaṃ nigamoti kālāmā nāma khattiyā, tesaṃ nigamo. |
♦ 66. In the fifth, ‘a market town of the Kālāmas’ means the Kālāmas are a khattiya clan; it is their market town. |
kesamuttiyāti kesamuttanigamavāsino. |
‘In Kesamutta’ means the inhabitants of the market town of Kesamutta. |
upasaṅkamiṃsūti sappinavanītādibhesajjāni ceva aṭṭhavidhapānakāni ca gāhāpetvā upasaṅkamiṃsu. |
‘They approached’ means having had medicines such as ghee and fresh butter and the eight kinds of drinks brought, they approached. |
sakaṃyeva vādaṃ dīpentīti attanoyeva laddhiṃ kathenti. |
‘They explain only their own doctrine’ means they speak only their own creed. |
jotentīti pakāsenti. |
‘They illuminate’ means they make it manifest. |
khuṃsentīti ghaṭṭenti. |
‘They disparage’ means they belittle. |
vambhentīti avajānanti. |
‘They scorn’ means they despise. |
paribhavantīti lāmakaṃ karonti. |
‘They look down upon’ means they make it low. |
omakkhiṃ karontīti ukkhittakaṃ karonti, ukkhipitvā chaḍḍenti. |
‘They treat with contempt’ means they make it rejected; they reject it and cast it aside. |
aparepi, bhanteti so kira aṭavimukhe gāmo, tasmā tattha aṭaviṃ atikkantā ca atikkamitukāmā ca vāsaṃ kappenti. |
‘And others too, venerable sir’ — that, it is said, was a village at the edge of a forest. Therefore, both those who had crossed the forest and those who wished to cross it would stay there. |
tesupi paṭhamaṃ āgatā attano laddhiṃ dīpetvā pakkamiṃsu, pacchā āgatā “kiṃ te jānanti, amhākaṃ antevāsikā te, amhākaṃ santike kiñci kiñci sippaṃ uggaṇhiṃsū”ti attano laddhiṃ dīpetvā pakkamiṃsu. |
Among them, those who came first explained their own creed and departed. Those who came after, saying, “What do they know? They are our pupils; they learned some craft or other from us,” explained their own creed and departed. |
kālāmā ekaladdhiyampi saṇṭhahituṃ na sakkhiṃsu. |
The Kālāmas were not able to settle on any single creed. |
te etamatthaṃ dīpetvā bhagavato evamārocetvā tesaṃ no, bhantetiādimāhaṃsu. |
They, explaining this matter, and having thus reported it to the Blessed One, said, ‘For us, venerable sir,’ etc. |
tattha hoteva kaṅkhāti hotiyeva kaṅkhā. |
Therein, ‘there is doubt’ means there is doubt indeed. |
vicikicchāti tasseva vevacanaṃ. |
‘Uncertainty’ is a synonym for that. |
alanti yuttaṃ. |
‘It is right’ means it is proper. |
♦ mā anussavenāti anussavakathāyapi mā gaṇhittha. |
♦ ‘Do not go by oral tradition’ means do not accept it even by a report of oral tradition. |
mā paramparāyāti paramparakathāyapi mā gaṇhittha. |
‘Do not go by lineage’ means do not accept it even by a report of lineage. |
mā itikirāyāti evaṃ kira etanti mā gaṇhittha. |
‘Do not go by hearsay’ means do not accept it, thinking, “Thus it is said.” |
mā piṭakasampadānenāti amhākaṃ piṭakatantiyā saddhiṃ sametīti mā gaṇhittha. |
‘Do not go by the authority of the scriptures’ means do not accept it, thinking, “It agrees with our Piṭaka tradition.” |
mā takkahetūti takkaggāhenapi mā gaṇhittha. |
‘Do not go by logical conjecture’ means do not accept it even by grasping at logic. |
mā nayahetūti nayaggāhenapi mā gaṇhittha. |
‘Do not go by inferential reasoning’ means do not accept it even by grasping at a method. |
mā ākāraparivitakkenāti sundaramidaṃ kāraṇanti evaṃ kāraṇaparivitakkenapi mā gaṇhittha. |
‘Do not go by considering the reasons’ means do not accept it even by reflecting on the reason, thinking, “This reason is beautiful.” |
mā diṭṭhinijjhānakkhantiyāti amhākaṃ nijjhāyitvā khamitvā gahitadiṭṭhiyā saddhiṃ sametītipi mā gaṇhittha. |
‘Do not go by the approval of a view after pondering it’ means do not accept it even thinking, “It agrees with the view we have grasped after pondering it.” |
mā bhabbarūpatāyāti ayaṃ bhikkhu bhabbarūpo, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha. |
‘Do not go by the appearance of competence’ means do not accept it even thinking, “This bhikkhu has a competent appearance; it is right to accept his word.” |
mā samaṇo no garūti ayaṃ samaṇo amhākaṃ garu, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha. |
‘Do not go by the thought, “The ascetic is our teacher”’ means do not accept it even thinking, “This ascetic is our teacher; it is right to accept his word.” |
samattāti paripuṇṇā. |
‘Complete’ means full. |
samādinnāti gahitā parāmaṭṭhā. |
‘Undertaken’ means grasped, held. |
yaṃsa hotīti yaṃ kāraṇaṃ tassa puggalassa hoti. |
‘That is for him’ means that reason is for that person. |
alobhādayo lobhādipaṭipakkhavasena veditabbā. |
Non-greed, etc., should be known as the opposite of greed, etc. |
vigatābhijjhotiādīhi mettāya pubbabhāgo kathito. |
‘With covetousness gone,’ etc., describes the preliminary stage of loving-kindness. |
♦ idāni mettādikaṃ kammaṭṭhānaṃ kathento mettāsahagatenātiādimāha. |
♦ Now, explaining the meditation subject of loving-kindness, etc., he said, ‘with a mind accompanied by loving-kindness,’ etc. |
tattha kammaṭṭhānakathāya vā bhāvanānaye vā pāḷivaṇṇanāya vā yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva. |
Therein, whatever should be said in the talk on the meditation subject, or in the method of development, or in the commentary on the Pāḷi, all that has been said in the Visuddhimagga. |
evaṃ averacittoti evaṃ akusalaverassa ca puggalaverino ca natthitāya averacitto. |
‘With a mind thus without enmity’ means with a mind thus without enmity because of the absence of both unwholesome enmity and personal enmity. |
abyābajjhacittoti kodhacittassa abhāvena niddukkhacitto. |
‘With a mind without affliction’ means with a mind without suffering because of the absence of an angry mind. |
asaṃkiliṭṭhacittoti kilesassa natthitāya asaṃkiliṭṭhacitto. |
‘With a mind undefiled’ means with a mind undefiled because of the absence of defilement. |
visuddhacittoti kilesamalābhāvena visuddhacitto hotīti attho. |
‘With a pure mind’ means with a pure mind because of the absence of the stain of defilement is the meaning. |
tassāti tassa evarūpassa ariyasāvakassa. |
‘For him’ means for such a noble disciple. |
assāsāti avassayā patiṭṭhā. |
‘A solace’ means a reliance, a foundation. |
sace kho pana atthi paro lokoti yadi imamhā lokā paraloko nāma atthi. |
‘If there is another world’ means if there is another world after this world. |
athāhaṃ kāyassa bhedā parammaraṇā ... pe ... upapajjissāmīti atthetaṃ kāraṇaṃ, yenāhaṃ kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti evaṃ sabbattha nayo veditabbo. |
‘Then I, at the breaking up of the body, after death... so on... will be reborn’ means there is this reason, by which I, at the breaking up of the body, after death, will be reborn in a happy destination, in the heavenly world. Thus the method should be known everywhere. |
anīghanti niddukkhaṃ. |
‘Without trouble’ means without suffering. |
sukhinti sukhitaṃ. |
‘Happy’ means happy. |
ubhayeneva visuddhaṃ attānaṃ samanupassāmīti yañca pāpaṃ na karomi, yañca karotopi na karīyati, iminā ubhayenāpi visuddhaṃ attānaṃ samanupassāmi. |
‘I see myself as pure in both ways’ means that I do no evil, and that what I do is not done; by both of these I see myself as pure. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ 6. sāḷhasuttavaṇṇanā AN 3.66 |
♦ 6. Commentary on the Sāḷha Sutta |
♦ 67. chaṭṭhe migāranattāti migāraseṭṭhino nattā. |
♦ 67. In the sixth, ‘grandson of Migāra’ means grandson of the millionaire Migāra. |
sekhuniyanattāti sekhuniyaseṭṭhino nattā. |
‘Grandson of Sekhuni’ means grandson of the millionaire Sekhuni. |
upasaṅkamiṃsūti bhuttapātarāsā dāsakammakaraparivutā upasaṅkamiṃsu. |
‘They approached’ means having eaten their morning meal, surrounded by slaves and workers, they approached. |
tesaṃ kira purebhatte pubbaṇhasamayeyeva gehe eko pañho samuṭṭhito, taṃ pana kathetuṃ okāso nāhosi. |
It is said that in the morning, right after sunrise, a certain question arose in their house, but there was no opportunity to discuss it. |
te “taṃ pañhaṃ sossāmā”ti therassa santikaṃ gantvā vanditvā tuṇhī nisīdiṃsu. |
They, thinking, “We will hear that question,” went to the elder, paid homage, and sat silently. |
thero “gāme taṃ samuṭṭhitaṃ pañhaṃ sotuṃ āgatā bhavissantī”ti tesaṃ manaṃ ñatvā tameva pañhaṃ ārabhanto etha tumhe sāḷhātiādimāha. |
The elder, knowing their minds, “They must have come to hear the question that arose in the village,” and beginning that very question, said, ‘Come, you Sāḷha,’ etc. |
tattha atthi lobhoti lubbhanasabhāvo lobho nāma atthīti pucchati. |
Therein, ‘there is greed’ means there is what has the nature of lusting, called greed, he asks. |
abhijjhāti kho ahaṃ sāḷhā etamatthaṃ vadāmīti etaṃ lobhasaṅkhātaṃ atthaṃ ahaṃ “abhijjhā”ti vadāmi, “taṇhā”ti vadāmīti samuṭṭhitapañhassa atthaṃ dīpento āha. |
‘Covetousness, Sāḷha, is what I say this means’ — explaining the meaning of the arisen question, he said, “This which is known as greed, I call it ‘covetousness,’ I call it ‘craving.’” |
evaṃ sabbavāresu nayo netabbo. |
In all the phrases, the method should be understood in this way. |
♦ so evaṃ pajānātīti so cattāro brahmavihāre bhāvetvā ṭhito ariyasāvako samāpattito vuṭṭhāya vipassanaṃ ārabhanto evaṃ pajānāti. |
♦ ‘He knows thus’ means that noble disciple who stands, having developed the four divine abidings, having emerged from the attainment, and having begun insight, knows thus. |
atthi idanti atthi dukkhasaccasaṅkhātaṃ khandhapañcakaṃ nāmarūpavasena paricchinditvā pajānanto esa “evaṃ pajānāti atthi idan”ti vutto. |
‘There is this’ means there is this five-aggregate group known as the truth of suffering; knowing it by defining it as name-and-form, he is called ‘he knows thus, there is this.’ |
hīnanti samudayasaccaṃ. |
‘The low’ means the truth of the origin. |
paṇītanti maggasaccaṃ. |
‘The sublime’ means the truth of the path. |
imassa saññāgatassa uttari nissaraṇanti imassa vipassanāsaññāsaṅkhātassa saññāgatassa uttari nissaraṇaṃ nāma nibbānaṃ, tamatthīti iminā nirodhasaccaṃ dasseti. |
‘The escape beyond for this state of perception’ means for this state of perception known as insight, the escape beyond is called Nibbāna; that it exists, by this he shows the truth of cessation. |
vimuttasmiṃ vimuttamiti ñāṇanti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ kathitaṃ. |
‘In the liberated, the knowledge that it is liberated’ means the nineteen-fold knowledge of reflection is described. |
ahu pubbe lobhoti pubbe me lobho ahosi. |
‘There was greed before’ means there was greed for me before. |
tadahu akusalanti taṃ akusalaṃ nāma ahosi, tadā vā akusalaṃ nāma ahosi. |
‘That was unwholesome’ means that was called unwholesome, or at that time it was called unwholesome. |
iccetaṃ kusalanti iti etaṃ kusalaṃ, tasseva akusalassa natthibhāvaṃ kusalaṃ khemanti sandhāya vadati. |
‘This is wholesome’ means this is wholesome; he says this with reference to the non-existence of that very unwholesome as wholesome and safe. |
nicchātoti nittaṇho. |
‘Without desire’ means without craving. |
nibbutoti abbhantare santāpakarānaṃ kilesānaṃ abhāvena nibbuto. |
‘Extinguished’ means extinguished because of the absence of the defilements that cause internal torment. |
sītibhūtoti sītalībhūto. |
‘Cooled’ means having become cool. |
sukhappaṭisaṃvedīti kāyikacetasikassa sukhassa paṭisaṃveditā. |
‘Experiencing happiness’ means an experiencer of bodily and mental happiness. |
brahmabhūtenāti seṭṭhabhūtena. |
‘Being Brahma’ means being the best. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere has a clear meaning. |
♦ 7. kathāvatthusuttavaṇṇanā AN 3.67 |
♦ 7. Commentary on the Kathāvatthu Sutta |
♦ 68. sattame kathāvatthūnīti kathākāraṇāni, kathāya bhūmiyo patiṭṭhāyoti attho. |
♦ 68. In the seventh, ‘grounds for talk’ means reasons for talk; the bases, the foundations of talk is the meaning. |
atītaṃ vā, bhikkhave, addhānanti atītamaddhānaṃ nāma kālopi vaṭṭati khandhāpi. |
‘The past, bhikkhus, time’ means the past time is both time and the aggregates. |
anāgatapaccuppannesupi eseva nayo. |
In the future and present, the same method applies. |
tattha atīte kassapo nāma sammāsambuddho ahosi, tassa kikī nāma kāsikarājā aggupaṭṭhāko ahosi, vīsati vassasahassāni āyu ahosīti iminā nayena kathento atītaṃ ārabbha kathaṃ katheti nāma. |
Therein, one who speaks in the manner, “In the past, there was a Perfectly Enlightened One named Kassapa; his chief supporter was a king of Kāsī named Kiki; his lifespan was twenty thousand years,” is said to speak about the past. |
anāgate metteyyo nāma buddho bhavissati, tassa saṅkho nāma rājā aggupaṭṭhāko bhavissati, asīti vassasahassāni āyu bhavissatīti iminā nayena kathento anāgataṃ ārabbha kathaṃ katheti nāma. |
One who speaks in the manner, “In the future, there will be a Buddha named Metteyya; his chief supporter will be a king named Saṅkha; his lifespan will be eighty thousand years,” is said to speak about the future. |
etarahi asuko nāma rājā dhammikoti iminā nayena kathento paccuppannaṃ ārabbha kathaṃ katheti nāma. |
One who speaks in the manner, “Now there is a king named so-and-so who is righteous,” is said to speak about the present. |
♦ kathāsampayogenāti kathāsamāgamena. |
♦ ‘By engagement in talk’ means by the coming together for talk. |
kacchoti kathetuṃ yutto. |
‘Fit for talk’ means fit to be spoken to. |
akacchoti kathetuṃ na yutto. |
‘Unfit for talk’ means not fit to be spoken to. |
ekaṃsabyākaraṇīyaṃ pañhantiādīsu, “cakkhu, aniccan”ti puṭṭhena, “āma, aniccan”ti ekaṃseneva byākātabbaṃ. |
In ‘a question to be answered categorically,’ etc., when asked, “Is the eye impermanent?”, one should answer categorically, “Yes, it is impermanent.” |
eseva nayo sotādīsu. |
The same method applies to the ear, etc. |
ayaṃ ekaṃsabyākaraṇīyo pañho. |
This is a question to be answered categorically. |
“aniccaṃ nāma cakkhū”ti puṭṭhena pana “na cakkhumeva, sotampi aniccaṃ, ghānampi aniccan”ti evaṃ vibhajitvā byākātabbaṃ. |
But when asked, “Is what is impermanent the eye?”, one should answer by analyzing, “Not only the eye, but the ear is also impermanent, the nose is also impermanent.” |
ayaṃ vibhajjabyākaraṇīyo pañho. |
This is a question to be answered by analysis. |
“yathā cakkhu, tathā sotaṃ. |
When asked, “As the eye, so the ear? |
yathā sotaṃ, tathā cakkhū”ti puṭṭhena “kenaṭṭhena pucchasī”ti paṭipucchitvā “dassanaṭṭhena pucchāmī”ti vutte “na hī”ti byākātabbaṃ. |
As the ear, so the eye?”, one should ask in return, “In what sense do you ask?” When told, “I ask in the sense of seeing,” one should answer, “No.” |
“aniccaṭṭhena pucchāmī”ti vutte, “āmā”ti byākātabbaṃ. |
When told, “I ask in the sense of impermanence,” one should answer, “Yes.” |
ayaṃ paṭipucchābyākaraṇīyo pañho. |
This is a question to be answered by counter-questioning. |
“taṃ jīvaṃ taṃ sarīran”tiādīni puṭṭhena pana “abyākatametaṃ bhagavatā”ti ṭhapetabbo, esa pañho na byākātabbo. |
But when asked, “Is the life-principle the same as the body?”, etc., it should be set aside, “This has not been declared by the Blessed One.” That question should not be answered. |
ayaṃ ṭhapanīyo pañho. |
This is a question to be set aside. |
♦ ṭhānāṭhāne na saṇṭhātīti kāraṇākāraṇe na saṇṭhāti. |
♦ ‘He does not stand his ground’ means he does not stand on the reason and the non-reason. |
tatrāyaṃ nayo — sassatavādī yuttena kāraṇena pahoti ucchedavādiṃ niggahetuṃ, ucchedavādī tena niggayhamāno “kiṃ panāhaṃ ucchedaṃ vadāmī”ti sassatavādibhāvameva dīpeti, attano vāde patiṭṭhātuṃ na sakkoti. |
Therein, this is the way: an eternalist is able, with a valid reason, to refute an annihilationist. The annihilationist, being refuted by him, shows himself to be an eternalist, saying, “But do I say annihilation?”, and is not able to stand on his own view. |
evaṃ ucchedavādimhi pahonte sassatavādī, puggalavādimhi pahonte suññatavādī, suññatavādimhi pahonte puggalavādīti evaṃ ṭhānāṭhāne na saṇṭhāti nāma. |
Thus, when the annihilationist is able, the eternalist; when a personalist is able, a nihilist; when a nihilist is able, a personalist. Thus he is said not to stand his ground. |
♦ parikappe na saṇṭhātīti idaṃ pañhapucchanepi pañhakathanepi labbhati. |
♦ ‘He does not stand by his plan’ — this is found both in asking a question and in speaking on a question. |
kathaṃ? ekacco hi “pañhaṃ pucchissāmī”ti kaṇṭhaṃ sodheti, so itarena “idaṃ nāma tvaṃ pucchissasī”ti vutto ñātabhāvaṃ ñatvā “na etaṃ, aññaṃ pucchissāmī”ti vadati. |
How? A certain one clears his throat, thinking, “I will ask a question.” He, being told by another, “You will ask this,” and knowing that he is known, says, “Not that, I will ask something else.” |
pañhaṃ puṭṭhopi “pañhaṃ kathessāmī”ti hanuṃ saṃsodheti, so itarena “idaṃ nāma kathessasī”ti vutto ñātabhāvaṃ ñatvā “na etaṃ, aññaṃ kathessāmī”ti vadati. |
And when a question has been asked, he clears his jaw, thinking, “I will speak on the question.” He, being told by another, “You will say this,” and knowing that he is known, says, “Not that, I will say something else.” |
evaṃ parikappe na saṇṭhāti nāma. |
Thus he is said not to stand by his plan. |
♦ aññātavāde na saṇṭhātīti aññātavāde jānitavāde na saṇṭhāti. |
♦ ‘He does not stand by a known argument’ means he does not stand by a known, familiar argument. |
kathaṃ? ekacco pañhaṃ pucchati, taṃ itaro “manāpo tayā pañho pucchito, kahaṃ te esa uggahito”ti vadati. |
How? A certain one asks a question. Another says to him, “A good question has been asked by you; where did you learn it?” |
itaro pucchitabbaniyāmeneva pañhaṃ pucchitvāpi tassa kathāya “apañhaṃ nu kho pucchitan”ti vimatiṃ karoti. |
The other, even having asked the question in the way it should be asked, has a doubt about his words, “Did I ask what was not a question?” |
aparo pañhaṃ puṭṭho katheti, tamañño “suṭṭhu te pañho kathito, kattha te uggahito, pañhaṃ kathentena nāma evaṃ kathetabbo”ti vadati. |
Another, being asked a question, speaks. Another says to him, “Your question has been well spoken; where did you learn it? When speaking on a question, one should speak thus.” |
itaro kathetabbaniyāmeneva pañhaṃ kathetvāpi tassa kathāya “apañho nu kho mayā kathito”ti vimatiṃ karoti. |
The other, even having spoken on the question in the way it should be spoken, has a doubt about his words, “Did I speak on what was not a question?” |
♦ paṭipadāya na saṇṭhātīti paṭipattiyaṃ na tiṭṭhati, vattaṃ ajānitvā apucchitabbaṭṭhāne pucchatīti attho. |
♦ ‘He does not stand by the practice’ means he does not stand on the practice; not knowing the proper conduct, he asks in a place where he should not ask is the meaning. |
ayaṃ pañho nāma cetiyaṅgaṇe pucchitena na kathetabbo, tathā bhikkhācāramagge gāmaṃ piṇḍāya caraṇakāle. |
This question should not be spoken by one who is asked in the cetiya-courtyard; likewise on the alms-round path, when going for alms in the village. |
āsanasālāya nisinnakāle yāguṃ vā bhattaṃ vā gahetvā nisinnakāle paribhuñjitvā nisinnakāle divāvihāraṭṭhānagamanakālepi. |
When sitting in the assembly hall, when having taken gruel or rice and sitting, when having eaten and sitting, and when going to the daytime resting-place. |
divāṭṭhāne nisinnakāle pana okāsaṃ kāretvāva pucchantassa kathetabbo, akāretvā pucchantassa na kathetabbo. |
But when sitting in the daytime resting-place, it should be spoken to one who asks after having made an opportunity; it should not be spoken to one who asks without having made an opportunity. |
idaṃ vattaṃ ajānitvā pucchanto paṭipadāya na saṇṭhāti nāma. |
One who asks without knowing this proper conduct is said not to stand by the practice. |
evaṃ santāyaṃ, bhikkhave, puggalo akaccho hotīti, bhikkhave, etaṃ imasmiṃ ca kāraṇe sati ayaṃ puggalo na kathetuṃ yutto nāma hoti. |
‘In that case, bhikkhus, this person is unfit for talk’ means, bhikkhus, when this reason is present, this person is said to be not fit to be spoken to. |
♦ ṭhānāṭhāne saṇṭhātīti sassatavādī yuttena kāraṇena pahoti ucchedavādiṃ niggahetuṃ, ucchedavādī tena niggayhamānopi “ahaṃ tayā satakkhattuṃ niggayhamānopi ucchedavādīyevā”ti vadati. |
♦ ‘He stands his ground’ means an eternalist is able, with a valid reason, to refute an annihilationist. The annihilationist, even when being refuted by him, says, “Even if I am refuted by you a hundred times, I am still an annihilationist.” |
iminā nayena sassatapuggalasuññatavādādīsupi nayo netabbo. |
In this way, the method should be applied in the case of the eternalist, the personalist, the nihilist, etc. |
evaṃ ṭhānāṭhāne saṇṭhāti nāma. |
Thus he is said to stand his ground. |
parikappe saṇṭhātīti “pañhaṃ pucchissāmī”ti kaṇṭhaṃ sodhento “tvaṃ imaṃ nāma pucchissasī”ti vutte, “āma, etaṃyeva pucchissāmī”ti vadati. |
‘He stands by his plan’ means when he clears his throat, thinking, “I will ask a question,” and is told, “You will ask this,” he says, “Yes, I will ask just that.” |
pañhaṃ kathessāmīti hanuṃ saṃsodhentopi “tvaṃ imaṃ nāma kathessasī”ti vutte, “āma, etaṃyeva kathessāmī”ti vadati. |
When he clears his jaw, thinking, “I will speak on a question,” and is told, “You will say this,” he says, “Yes, I will say just that.” |
evaṃ parikappe saṇṭhāti nāma. |
Thus he is said to stand by his plan. |
♦ aññātavāde saṇṭhātīti imaṃ pañhaṃ pucchitvā “suṭṭhu te pañho pucchito, pucchantena nāma evaṃ pucchitabban”ti vutte sampaṭicchati, vimatiṃ na uppādeti. |
♦ ‘He stands by a known argument’ means having asked this question, and being told, “Your question has been well asked; when asking a question, one should ask thus,” he accepts it and does not raise a doubt. |
pañhaṃ kathetvāpi “suṭṭhu te pañho kathito, kathentena nāma evaṃ kathetabban”ti vutte sampaṭicchati, vimatiṃ na uppādeti. |
And having spoken on a question, and being told, “Your question has been well spoken; when speaking on a question, one should speak thus,” he accepts it and does not raise a doubt. |
paṭipadāya saṇṭhātīti gehe nisīdāpetvā yāgukhajjakādīni datvā yāva bhattaṃ niṭṭhāti, tasmiṃ antare nisinno pañhaṃ pucchati . |
‘He stands by the practice’ means having been made to sit in a house, and having been given gruel, snacks, etc., and while sitting in the interval until the meal is finished, he asks a question. |
sappiādīni bhesajjāni aṭṭhavidhāni pānakāni vatthacchādanamālāgandhādīni vā ādāya vihāraṃ gantvā tāni datvā divāṭṭhānaṃ pavisitvā okāsaṃ kāretvā pañhaṃ pucchati. |
Or, having taken ghee, etc., as medicine, the eight kinds of drinks, or clothing, garlands, perfumes, etc., and having gone to the monastery, and having given them, and having entered the daytime resting-place, and having made an opportunity, he asks a question. |
evañhi vattaṃ ñatvā pucchanto paṭipadāya saṇṭhāti nāma. |
For one who asks thus, knowing the proper conduct, is said to stand by the practice. |
tassa pañhaṃ kathetuṃ vaṭṭati. |
It is proper to speak on his question. |
♦ aññenaññaṃ paṭicaratīti aññena vacanena aññaṃ paṭicchādeti, aññaṃ vā pucchito aññaṃ katheti. |
♦ ‘He evades the issue with another’ means he covers up one statement with another; or, being asked one thing, he speaks of another. |
bahiddhā kathaṃ apanāmetīti āgantukakathaṃ otārento purimakathaṃ bahiddhā apanāmeti. |
‘He leads the talk astray’ means bringing in an incidental talk, he leads the former talk astray. |
tatridaṃ vatthu — bhikkhū kira sannipatitvā ekaṃ daharaṃ, “āvuso, tvaṃ imañcimañca āpattiṃ āpanno”ti āhaṃsu. |
Here is a story on this: it is said that the bhikkhus, having assembled, said to a certain young man, “Friend, you have committed this and this offense.” |
so āha — “bhante, nāgadīpaṃ gatomhī”ti. |
He said, “Venerable sirs, we went to Nāgadīpa.” |
āvuso, na mayaṃ tava nāgadīpagamanena atthikā, āpattiṃ pana āpannoti pucchāmāti. |
“Friend, we are not interested in your going to Nāgadīpa, but we ask, have you committed an offense?” |
bhante, nāgadīpaṃ gantvā macche khādinti. |
“Venerable sirs, having gone to Nāgadīpa, they eat fish.” |
āvuso, tava macchakhādanena kammaṃ natthi, āpattiṃ kirasi āpannoti. |
“Friend, we have no business with your eating of fish, but have you committed an offense?” |
so “nātisupakko maccho mayhaṃ aphāsukamakāsi, bhante”ti. |
He said, “The fish was not well-cooked and made me unwell, venerable sirs.” |
āvuso, tuyhaṃ phāsukena vā aphāsukena vā kammaṃ natthi, āpattiṃ āpannosīti. |
“Friend, we have no business with your well-being or unwell-being; have you committed an offense?” |
bhante, yāva tattha vasiṃ, tāva me aphāsukameva jātanti. |
“Venerable sirs, as long as I stayed there, I was unwell.” |
evaṃ āgantukakathāvasena bahiddhā kathaṃ apanāmetīti veditabbaṃ. |
Thus it should be known that he leads the talk astray by way of an incidental talk. |
♦ abhiharatīti ito cito ca suttaṃ āharitvā avattharati. |
♦ ‘He brings forward’ means he brings forward a sutta from here and there and lays it down. |
tepiṭakatissatthero viya. |
Like the elder Tepiṭaka Tissa. |
pubbe kira bhikkhū mahācetiyaṅgaṇe sannipatitvā saṅghakiccaṃ katvā bhikkhūnaṃ ovādaṃ datvā aññamaññaṃ pañhasākacchaṃ karonti. |
Formerly, it is said, the bhikkhus would assemble in the great cetiya-courtyard and, having done the Sangha-act, and having given an exhortation to the bhikkhus, they would have a discussion on a question among themselves. |
tatthāyaṃ thero tīhi piṭakehi tato tato suttaṃ āharitvā divasabhāge ekampi pañhaṃ niṭṭhāpetuṃ na deti. |
There this elder, bringing a sutta from here and there from the three Piṭakas, would not allow a single question to be settled during the day. |
abhimaddatīti kāraṇaṃ āharitvā maddati. |
‘He crushes’ means he brings a reason and crushes. |
anupajagghatīti parena pañhe pucchitepi kathitepi pāṇiṃ paharitvā mahāhasitaṃ hasati, yena parassa “apucchitabbaṃ nu kho pucchiṃ, akathetabbaṃ nu kho kathesin”ti vimati uppajjati. |
‘He laughs at’ means when a question has been asked or spoken on by another, he claps his hands and laughs a great laugh, by which a doubt arises in the other, “Did I ask what should not be asked? Did I speak on what should not be spoken?” |
khalitaṃ gaṇhātīti appamattakaṃ mukhadosamattaṃ gaṇhāti, akkhare vā pade vā byañjane vā durutte “evaṃ nāmetaṃ vattabban”ti ujjhāyamāno vicarati. |
‘He catches a slip’ means he catches a slight slip of the mouth; or he goes about finding fault, saying, “This should be said thus,” in a letter, a word, or an expression that is ill-spoken. |
saupanisoti saupanissayo sapaccayo. |
‘With a basis’ means with a support, with a condition. |
♦ ohitasototi ṭhapitasoto. |
♦ ‘With ears attentive’ means with ears placed. |
abhijānāti ekaṃ dhammanti ekaṃ kusaladhammaṃ abhijānāti ariyamaggaṃ. |
‘He directly knows one state’ means he directly knows one wholesome state, the noble path. |
parijānāti ekaṃ dhammanti ekaṃ dukkhasaccadhammaṃ tīraṇapariññāya parijānāti. |
‘He fully understands one state’ means he fully understands one state, the truth of suffering, with the full understanding of judgment. |
pajahati ekaṃ dhammanti ekaṃ sabbākusaladhammaṃ pajahati vinodeti byantīkaroti. |
‘He abandons one state’ means he abandons, dispels, and brings to an end one state, all unwholesome states. |
sacchikaroti ekaṃ dhammanti ekaṃ arahattaphaladhammaṃ nirodhameva vā paccakkhaṃ karoti. |
‘He realizes one state’ means he realizes one state, the state of the fruit of arahantship, or he makes cessation itself manifest. |
sammāvimuttiṃ phusatīti sammā hetunā nayena kāraṇena arahattaphalavimokkhaṃ ñāṇaphassena phusati. |
‘He touches right liberation’ means he touches the liberation of the fruit of arahantship rightly, by means, method, and reason, with the touch of knowledge. |
♦ etadatthā, bhikkhave, kathāti, bhikkhave, yā esā kathāsampayogenāti kathā dassitā, sā etadatthā, ayaṃ tassā kathāya bhūmi patiṭṭhā. |
♦ ‘This, bhikkhus, is the purpose of talk’ means, bhikkhus, the talk that was shown as “by engagement in talk,” that is for this purpose; this is the ground, the foundation of that talk. |
idaṃ vatthu yadidaṃ anupādā cittassa vimokkhoti evaṃ sabbapadesu yojanā veditabbā. |
‘This is the subject, that is, the liberation of the mind without clinging.’ Thus the connection should be known in all passages. |
etadatthā mantanāti yā ayaṃ kacchākacchesu puggalesu kacchena saddhiṃ mantanā, sāpi etadatthāyeva. |
‘This is the purpose of discussion’ means the discussion with a person in the categories of fit and unfit for talk, that too is for this very purpose. |
etadatthā upanisāti ohitasoto saupanisoti evaṃ vuttā upanisāpi etadatthāyeva. |
‘This is the purpose of the basis’ means the basis spoken of as “with ears attentive, with a basis,” that too is for this very purpose. |
etadatthaṃ sotāvadhānanti tassā upanisāya sotāvadhānaṃ, tampi etadatthameva. |
‘This is the purpose of giving ear’ means the giving of ear to that basis, that too is for this very purpose. |
anupādāti catūhi upādānehi aggahetvā. |
‘Without clinging’ means without grasping by the four kinds of clinging. |
cittassa vimokkhoti arahattaphalavimokkho. |
‘The liberation of the mind’ means the liberation of the fruit of arahantship. |
arahattaphalatthāya hi sabbametanti suttantaṃ vinivattetvā upari gāthāhi kūṭaṃ gaṇhanto ye viruddhātiādimāha. |
For all this is for the sake of the fruit of arahantship. Having turned the sutta around and brought it to a peak with the verses above, he said, ‘Those who are opposed,’ etc. |
♦ tattha viruddhāti virodhasaṅkhātena kopena viruddhā. |
♦ Therein, ‘opposed’ means opposed by the opposition known as wrath. |
sallapantīti sallāpaṃ karonti. |
‘They converse’ means they make conversation. |
viniviṭṭhāti abhiniviṭṭhā hutvā. |
‘Established’ means having been established. |
samussitāti mānussayena suṭṭhu ussitā. |
‘Haughty’ means very much raised by the pride of conceit. |
anariyaguṇamāsajjāti anariyaguṇakathaṃ guṇamāsajja kathenti. |
‘Relying on an ignoble quality’ means they speak, relying on a talk of an ignoble quality. |
guṇaṃ ghaṭṭetvā kathā hi anariyakathā nāma, na ariyakathā, taṃ kathentīti attho. |
For a talk that belittles a quality is called an ignoble talk, not a noble talk; they speak that is the meaning. |
aññoññavivaresinoti aññamaññassa chiddaṃ aparādhaṃ gavesamānā. |
‘Seeking for one another’s faults’ means seeking for one another’s flaws and offenses. |
dubbhāsitanti dukkathitaṃ. |
‘Ill-spoken’ means badly spoken. |
vikkhalitanti appamattakaṃ mukhadosakhalitaṃ. |
‘A slip’ means a slight slip of the mouth. |
sampamohaṃ parājayanti aññamaññassa appamattena mukhadosena sampamohañca parājayañca. |
‘Confusion and defeat’ means the confusion and defeat of one another by a slight slip of the mouth. |
abhinandantīti tussanti. |
‘They rejoice’ means they are pleased. |
nācareti na carati na katheti. |
‘He would not practice’ means he would not act, he would not speak. |
dhammaṭṭhapaṭisaṃyuttāti yā ca dhamme ṭhitena kathitakathā, sā dhammaṭṭhā ceva hoti tena ca dhammena paṭisaṃyuttāti dhammaṭṭhapaṭisaṃyuttā. |
‘Connected with what is established in the Dhamma’ means the talk spoken by one who is established in the Dhamma is both established in the Dhamma and connected with that Dhamma, thus it is connected with what is established in the Dhamma. |
anunnatena manasāti anuddhatena cetasā. |
‘With a mind not elated’ means with a mind not agitated. |
apaḷāsoti yugaggāhapaḷāsavasena apaḷāso hutvā. |
‘Without rivalry’ means being without rivalry by way of the rivalry of taking up a position. |
asāhasoti rāgadosamohasāhasānaṃ vasena asāhaso hutvā. |
‘Without rashness’ means being without rashness by way of the rashness of lust, hate, and delusion. |
♦ anusūyāyamānoti na usūyamāno. |
♦ ‘Not being envious’ means not being envious. |
dubbhaṭṭhe nāpasādayeti dukkathitasmiṃ na apasādeyya. |
‘He would not disparage the ill-spoken’ means he would not disparage what is badly spoken. |
upārambhaṃ na sikkheyyāti kāraṇuttariyalakkhaṇaṃ upārambhaṃ na sikkheyya. |
‘He would not train in censure’ means he would not train in the censure characterized by going beyond the reason. |
khalitañca na gāhayeti appamattakaṃ mukhakhalitaṃ “ayaṃ te doso”ti na gāhayeyya. |
‘And he would not catch a slip’ means he would not catch a slight slip of the mouth, saying, “This is your fault.” |
nābhihareti nāvatthareyya. |
‘He would not bring forward’ means he would not lay down. |
nābhimaddeti ekaṃ kāraṇaṃ āharitvā na maddeyya. |
‘He would not crush’ means he would not crush by bringing one reason. |
na vācaṃ payutaṃ bhaṇeti saccālikapaṭisaṃyuttaṃ vācaṃ na bhaṇeyya. |
‘He would not speak a fabricated speech’ means he would not speak a speech connected with both truth and falsehood. |
aññātatthanti jānanatthaṃ. |
‘For the purpose of knowing’ means for the purpose of knowing. |
pasādatthanti pasādajananatthaṃ. |
‘For the purpose of faith’ means for the purpose of generating faith. |
na samusseyya mantayeti na mānussayena samussito bhaveyya. |
‘He would not be haughty in discussion’ means he would not be raised by the conceit of pride. |
na hi mānussitā hutvā paṇḍitā kathayanti, mānena pana anussitova hutvā mantaye katheyya bhāseyyāti. |
For the wise do not speak being proud with conceit; but he would discuss, speak, and talk being without the conceit of pride. |
♦ 8. aññatitthiyasuttavaṇṇanā AN 3.68 |
♦ 8. Commentary on the Aññatitthiya Sutta |
♦ 69. aṭṭhame bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. |
♦ 69. In the eighth, ‘with the Blessed One as their root’ means the Blessed One is their root, thus they are with the Blessed One as their root. |
idaṃ vuttaṃ hoti — ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavato pana no ime dhammā uppāditā. |
This is what is meant: These Dhammas of ours, venerable sir, were produced in the past by the Perfectly Enlightened One Kassapa. When he had passed away, for one Buddha-interval no other ascetic or brahmin was able to produce these Dhammas. But for us, these Dhammas were produced by the Blessed One. |
bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. |
For depending on the Blessed One, we know and penetrate these Dhammas. Thus, our Dhammas, venerable sir, are with the Blessed One as their root. |
bhagavaṃnettikāti bhagavā dhammānaṃ netā vinetā anunetā yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvāva dassetāti dhammā bhagavaṃnettikā nāma honti. |
‘With the Blessed One as their guide’ means the Blessed One is the guide, the trainer, the instructor of the Dhammas; because he shows them according to their own nature, taking each one’s name individually, the Dhammas are called those with the Blessed One as their guide. |
bhagavaṃpaṭisaraṇāti catubhūmakadhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. |
‘With the Blessed One as their resort’ means the Dhammas of the four planes, coming within the range of the knowledge of omniscience, are said to resort to the Blessed One, thus they are with the Blessed One as their resort. |
paṭisarantīti osaranti samosaranti. |
‘They resort’ means they go to, they come together. |
apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati — “ahaṃ bhagavā kinnāmo”ti. |
Moreover, for the Blessed One sitting on the great seat of enlightenment, contact comes by way of penetration: “I, the Blessed One, what is my name?” |
tvaṃ phusanaṭṭhena phasso nāma. |
“You are called contact because you touch.” |
vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati — “ahaṃ bhagavā kinnāman”ti. |
Feeling, perception, formations, and consciousness come: “I, the Blessed One, what is my name?” |
tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti. |
“You are called consciousness because you know.” |
evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratīti bhagavaṃpaṭisaraṇā. |
Thus the Blessed One, taking the name of the Dhammas of the four planes individually according to their own nature, resorts to the Dhammas, thus they are with the Blessed One as their resort. |
bhagavantaṃyeva paṭibhātūti bhagavatova etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho. |
‘Let it be clear to the Blessed One’ means let the meaning of this saying be clear to the Blessed One; you alone should speak and give it to us is the meaning. |
♦ rāgo khoti rajjanavasena pavattarāgo. |
♦ ‘Lust’ means the lust that proceeds by way of attachment. |
appasāvajjoti lokavajjavasenapi vipākavajjavasenapīti dvīhipi vajjehi appasāvajjo, appadosoti attho. |
‘Of little blame’ means of little blame both by way of the world’s blame and by way of the blame of its result; of little fault is the meaning. |
kathaṃ? mātāpitaro hi bhātibhaginiādayo ca puttabhātikānaṃ āvāhavivāhamaṅgalaṃ nāma kārenti. |
How? Parents, and brothers, sisters, etc., arrange the wedding ceremony of their sons and brothers. |
evaṃ tāveso lokavajjavasena appasāvajjo. |
Thus, for now, it is of little blame by way of the world’s blame. |
sadārasantosamūlikā pana apāye paṭisandhi nāma na hotīti evaṃ vipākavajjavasena appasāvajjo. |
And because rebirth in a state of loss based on contentment with one’s own wife does not happen, thus it is of little blame by way of the blame of its result. |
dandhavirāgīti virajjamāno panesa saṇikaṃ virajjati, na sīghaṃ muccati. |
‘With slow fading’ means but when it fades, it fades slowly; it is not quickly liberated. |
telamasirāgo viya ciraṃ anubandhati, dve tīṇi bhavantarāni gantvāpi nāpagacchatīti dandhavirāgī. |
Like the stain of oil, it follows for a long time; even after going through two or three existences, it does not depart, thus it is with slow fading. |
♦ tatridaṃ vatthu — eko kira puriso bhātu jāyāya micchācāraṃ carati. |
♦ Here is a story on this: it is said that a certain man engaged in sexual misconduct with his brother’s wife. |
tassāpi itthiyā attano sāmikato soyeva piyataro ahosi. |
For that woman also, he was dearer than her own husband. |
sā tamāha — “imasmiṃ kāraṇe pākaṭe jāte mahatī garahā bhavissati, tava bhātikaṃ ghātehī”ti. |
She said to him, “If this matter becomes known, there will be great censure; kill your brother.” |
so “nassa, vasali, mā evaṃ puna avacā”ti apasādesi. |
He rebuked her, saying, “Away, you wretch! Do not speak so again.” |
sā tuṇhī hutvā katipāhaccayena puna kathesi, tassa cittaṃ dvajjhabhāvaṃ agamāsi. |
She, being silent, after a few days spoke again. His mind became of two minds. |
tato tatiyavāraṃ kathito “kinti katvā okāsaṃ labhissāmī”ti āha. |
Then when she spoke for the third time, he said, “How can I get an opportunity?” |
athassa sā upāyaṃ kathentī “tvaṃ mayā vuttameva karohi, asukaṭṭhāne mahākakudhasamīpe titthaṃ atthi, tattha tikhiṇaṃ daṇḍakavāsiṃ gahetvā tiṭṭhāhī”ti. |
Then she, telling him a plan, said, “You do just as I have said. At such-and-such a place, near the great kakudha tree, there is a ford. Take a sharp adze and stand there.” |
so tathā akāsi. |
He did so. |
jeṭṭhabhātāpissa araññe kammaṃ katvā gharaṃ āgato. |
His elder brother, having done his work in the forest, came home. |
sā tasmiṃ muducittā viya hutvā “ehi sāmi, sīse te olikhissāmī”ti olikhantī “upakkiliṭṭhaṃ te sīsan”ti āmalakapiṇḍaṃ datvā “gaccha asukaṭṭhāne sīsaṃ dhovitvā āgacchāhī”ti pesesi. |
She, as if with a soft heart towards him, said, “Come, master, I will delouse your head.” While delousing, she said, “Your head is dirty,” and giving him a lump of myrobalan paste, she sent him, saying, “Go and wash your head at such-and-such a place and come back.” |
so tāya vuttatitthameva gantvā āmalakakakkena sīsaṃ makkhetvā udakaṃ oruyha onamitvā sīsaṃ dhovi. |
He went to the very ford she had mentioned, and having smeared his head with the myrobalan paste, he entered the water and, bending down, washed his head. |
atha naṃ itaro rukkhantarato nikkhamitvā khandhaṭṭhike paharitvā jīvitā voropetvā gehaṃ agamāsi. |
Then the other, coming out from behind a tree, struck him on the neck-bone and, having deprived him of life, went home. |
♦ itaro bhariyāya sinehaṃ pariccajitumasakkonto tasmiṃyeva gehe mahādhammani hutvā nibbatti. |
♦ The other, being unable to give up his affection for his wife, was reborn as a great house-snake in that very house. |
so tassā ṭhitāyapi nisinnāyapi gantvā sarīre patati. |
He would fall on her body whether she was standing, sitting, or going. |
atha naṃ sā “soyeva ayaṃ bhavissatī”ti ghātāpesi. |
Then she, thinking, “This must be him,” had him killed. |
so puna tassā sinehena tasmiṃyeva gehe kukkuro hutvā nibbatti. |
He, again, through his affection for her, was reborn as a dog in that very house. |
so padasā gamanakālato paṭṭhāya tassā pacchato pacchato carati. |
From the time he could walk on his feet, he would follow behind her. |
araññaṃ gacchantiyāpi saddhiṃyeva gacchati. |
Even when she went to the forest, he would go with her. |
taṃ disvā manussā “nikkhanto sunakhaluddako, kataraṭṭhānaṃ gamissatī”ti uppaṇḍenti. |
People, seeing him, would mock, “The dog-hunter has come out; to what place will he go?” |
sā puna taṃ ghātāpesi. |
She again had him killed. |
♦ sopi puna tasmiṃyeva gehe vacchako hutvā nibbatti. |
♦ He too, again, was reborn as a calf in that very house. |
tatheva tassā pacchato pacchato carati. |
In the same way, he would follow behind her. |
tadāpi naṃ manussā disvā “nikkhanto gopālako, kattha gāviyo carissantī”ti uppaṇḍenti. |
Then too, people, seeing him, would mock, “The cowherd has come out; where will the cows graze?” |
sā tasmimpi ṭhāne taṃ ghātāpesi. |
She had him killed in that place also. |
so tadāpi tassā upari sinehaṃ chindituṃ asakkonto catutthe vāre tassāyeva kucchiyaṃ jātissaro hutvā nibbatti. |
He, even then being unable to cut off his affection for her, for the fourth time was reborn in her very womb, being aware of his birth. |
so paṭipāṭiyā catūsu attabhāvesu tāya ghātitabhāvaṃ disvā “evarūpāya nāma paccatthikāya kucchismiṃ nibbattosmī”ti tato paṭṭhāya tassā hatthena attānaṃ phusituṃ na deti. |
He, seeing that he had been killed by her in four existences in succession, and thinking, “In the womb of such an enemy I have been reborn,” from then on he did not let her touch his body with her hand. |
sace naṃ sā phusati, kandati rodati. |
If she touched him, he would cry and weep. |
atha naṃ ayyakova paṭijaggati. |
Then only his grandfather looked after him. |
taṃ aparabhāge vuddhippattaṃ ayyako āha — “tāta, kasmā tvaṃ mātu hatthena attānaṃ phusituṃ na desi. |
Later, when he had grown up, his grandfather said to him, “Dear boy, why do you not let your mother touch your body with her hand? |
sacepi taṃ phusati, mahāsaddena rodasi kandasī”ti. |
And if she touches you, you cry and weep with a loud voice.” |
ayyakena puṭṭho “na esā mayhaṃ mātā, paccāmittā esā”ti taṃ pavattiṃ sabbaṃ ārocesi. |
Being asked by his grandfather, he related the whole story, saying, “She is not my mother; she is my enemy.” |
so taṃ āliṅgitvā roditvā “ehi, tāta, kiṃ amhākaṃ īdise ṭhāne nivāsakiccan”ti taṃ ādāya nikkhamitvā ekaṃ vihāraṃ gantvā pabbajitvā ubhopi tattha vasantā arahattaṃ pāpuṇiṃsu. |
He, embracing him and weeping, said, “Come, dear boy, what business have we living in such a place?” He took him and, having gone out, went to a certain monastery, went forth, and both, dwelling there, attained arahantship. |
♦ mahāsāvajjoti lokavajjavasenapi vipākavajjavasenapīti dvīhipi kāraṇehi mahāsāvajjo. |
♦ ‘Of great blame’ means of great blame for two reasons: by way of the world’s blame and by way of the blame of its result. |
kathaṃ? dosena hi duṭṭho hutvā mātaripi aparajjhati, pitaripi bhātibhaginiādīsupi pabbajitesupi. |
How? For one who is overcome by hate commits an offense against his mother, his father, his brothers and sisters, etc., and against the ordained. |
so gatagataṭṭhānesu “ayaṃ puggalo mātāpitūsupi aparajjhati, bhātibhaginiādīsupi, pabbajitesupī”ti mahatiṃ garahaṃ labhati. |
He, wherever he goes, receives great censure, “This person commits an offense against his parents, his brothers and sisters, etc., and against the ordained.” |
evaṃ tāva lokavajjavasena mahāsāvajjo. |
Thus, for now, it is of great blame by way of the world’s blame. |
dosavasena pana katena ānantariyakammena kappaṃ niraye paccati. |
But for a heinous deed done by way of hate, one is tormented in hell for an aeon. |
evaṃ vipākavajjavasena mahāsāvajjo. |
Thus it is of great blame by way of the blame of its result. |
khippavirāgīti khippaṃ virajjati. |
‘With quick fading’ means it fades quickly. |
dosena hi duṭṭho mātāpitūsupi cetiyepi bodhimhipi pabbajitesupi aparajjhitvā “mayhaṃ khamathā”ti. |
For one who is overcome by hate, even having committed an offense against his parents, a cetiya, the Bodhi tree, or the ordained, confesses his transgression, saying, “Forgive me.” |
accayaṃ deseti. |
For him, with the asking for forgiveness, that kamma becomes normal. |
tassa saha khamāpanena taṃ kammaṃ pākatikameva hoti. |
|
♦ mohopi dvīheva kāraṇehi mahāsāvajjo. |
♦ Delusion also is of great blame for two reasons. |
mohena hi mūḷho hutvā mātāpitūsupi cetiyepi bodhimhipi pabbajitesupi aparajjhitvā gatagataṭṭhāne garahaṃ labhati. |
For one who is deluded by delusion, having committed an offense against his parents, a cetiya, the Bodhi tree, or the ordained, receives censure wherever he goes. |
evaṃ tāva lokavajjavasena mahāsāvajjo. |
Thus, for now, it is of great blame by way of the world’s blame. |
mohavasena pana katena ānantariyakammena kappaṃ niraye paccati. |
But for a heinous deed done by way of delusion, one is tormented in hell for an aeon. |
evaṃ vipākavajjavasenapi mahāsāvajjo. |
Thus it is also of great blame by way of the blame of its result. |
dandhavirāgīti saṇikaṃ virajjati. |
‘With slow fading’ means it fades slowly. |
mohena mūḷhena hi katakammaṃ saṇikaṃ muccati. |
For a deed done by one who is deluded by delusion is slowly liberated. |
yathā hi acchacammaṃ satakkhattumpi dhoviyamānaṃ na paṇḍaraṃ hoti, evameva mohena mūḷhena katakammaṃ sīghaṃ na muccati, saṇikameva muccatīti. |
Just as a dirty hide, even when washed a hundred times, does not become white, in the same way, a deed done by one who is deluded by delusion is not quickly liberated, but is liberated only slowly. |
sesamettha uttānamevāti. |
The rest here has a clear meaning. |
♦ 9. akusalamūlasuttavaṇṇanā AN 3.69 |
♦ 9. Commentary on the Akusalamūla Sutta |
♦ 70. navame akusalamūlānīti akusalānaṃ mūlāni, akusalāni ca tāni mūlāni cāti vā akusalamūlāni. |
♦ 70. In the ninth, ‘the roots of the unwholesome’ means the roots of the unwholesome; or they are both unwholesome and roots, thus the unwholesome roots. |
yadapi, bhikkhave, lobhoti yopi, bhikkhave, lobho. |
‘Whatever, bhikkhus, is greed’ means whatever, bhikkhus, is greed. |
tadapi akusalamūlanti sopi akusalamūlaṃ. |
‘That is also an unwholesome root’ means that too is an unwholesome root. |
akusalamūlaṃ vā sandhāya idha tampīti attho vaṭṭatiyeva. |
Or, with reference to an unwholesome root, here the meaning ‘that also’ is applicable. |
etenupāyena sabbattha nayo netabbo. |
In this way, the method should be applied everywhere. |
abhisaṅkharotīti āyūhati sampiṇḍeti rāsiṃ karoti. |
‘He forms’ means he accumulates, amasses, makes a heap. |
asatā dukkhaṃ uppādayatīti abhūtena avijjamānena yaṃkiñci tassa abhūtaṃ dosaṃ vatvā dukkhaṃ uppādeti. |
‘He causes suffering to another by what is untrue’ means by what is not real, by what is not existent, by saying some untrue fault of his, he causes suffering. |
vadhena vātiādi yenākārena dukkhaṃ uppādeti, taṃ dassetuṃ vuttaṃ. |
‘By killing,’ etc., is said to show the way in which he causes suffering. |
tattha jāniyāti dhanajāniyā. |
Therein, ‘of wealth’ means by the loss of wealth. |
pabbājanāyāti gāmato vā raṭṭhato vā pabbājanīyakammena . |
‘By banishment’ means by the act of banishment from the village or from the country. |
balavamhīti ahamasmi balavā. |
‘I am strong’ means I am strong. |
balattho itipīti balena me attho itipi, bale vā ṭhitomhītipi vadati. |
‘It is for the sake of strength’ means it is for the sake of my strength, or I stand on strength, he says. |
♦ akālavādīti kālasmiṃ na vadati, akālasmiṃ vadati nāma. |
♦ ‘He speaks at the wrong time’ means he does not speak at the right time, but speaks at the wrong time. |
abhūtavādīti bhūtaṃ na vadati, abhūtaṃ vadati nāma. |
‘He speaks what is not true’ means he does not speak what is true, but speaks what is not true. |
anatthavādīti atthaṃ na vadati, anatthaṃ vadati nāma. |
‘He speaks what is not beneficial’ means he does not speak what is beneficial, but speaks what is not beneficial. |
adhammavādīti dhammaṃ na vadati, adhammaṃ vadati nāma. |
‘He speaks what is not the Dhamma’ means he does not speak what is the Dhamma, but speaks what is not the Dhamma. |
avinayavādīti vinayaṃ na vadati, avinayaṃ vadati nāma. |
‘He speaks what is not the Vinaya’ means he does not speak what is the Vinaya, but speaks what is not the Vinaya. |
♦ tathā hāyanti tathā hi ayaṃ. |
♦ ‘For thus’ means for thus this one. |
na ātappaṃ karoti tassa nibbeṭhanāyāti tassa abhūtassa nibbeṭhanatthāya vīriyaṃ na karoti. |
‘He does not make an effort to refute it’ means he does not make an effort to refute that which is untrue. |
itipetaṃ atacchanti imināpi kāraṇena etaṃ atacchaṃ. |
‘Thus this is untrue’ means for this reason also this is untrue. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that. |
♦ duggati pāṭikaṅkhāti nirayādikā duggati icchitabbā, sā assa avassabhāvinī, tatthānena nibbattitabbanti attho. |
♦ ‘A bad destination is to be expected’ means a bad destination such as hell is to be desired; that is inevitable for him; he should be reborn there is the meaning. |
uddhastoti upari dhaṃsito. |
‘Overgrown’ means overgrown from above. |
pariyonaddhoti samantā onaddho. |
‘Enveloped’ means enveloped all around. |
anayaṃ āpajjatīti avuḍḍhiṃ āpajjati. |
‘He meets with ruin’ means he meets with non-growth. |
byasanaṃ āpajjatīti vināsaṃ āpajjati. |
‘He meets with destruction’ means he meets with destruction. |
gimhakālasmiñhi māluvāsipāṭikāya phalitāya bījāni uppatitvā vaṭarukkhādīnaṃ mūle patanti. |
In the summer, when the māluvā creeper has fruited, the seeds fall and fall at the foot of a banyan tree, etc. |
tattha yassa rukkhassa mūle tīsu disāsu tīṇi bījāni patitāni honti, tasmiṃ rukkhe pāvussakena meghena abhivaṭṭhe tīhi bījehi tayo aṅkurā uṭṭhahitvā taṃ rukkhaṃ allīyanti. |
There, at the foot of whichever tree three seeds have fallen on three sides, when that tree is rained on by the monsoon cloud, three shoots rise from the three seeds and cling to that tree. |
tato paṭṭhāya rukkhadevatāyo sakabhāvena saṇṭhātuṃ na sakkonti. |
From then on, the tree-deities are not able to remain in their own state. |
tepi aṅkurā vaḍḍhamānā latābhāvaṃ āpajjitvā taṃ rukkhaṃ abhiruhitvā sabbaviṭapasākhāpasākhā saṃsibbitvā taṃ rukkhaṃ upari pariyonandhanti. |
Those shoots also, growing, and becoming creepers, and climbing that tree, and entwining all its boughs, branches, and twigs, envelop that tree from above. |
so māluvālatāhi saṃsibbito ghanehi mahantehi māluvāpattehi sañchanno deve vā vassante vāte vā vāyante tattha tattha palujjitvā khāṇumattameva avasissati. |
He, being entwined by the māluvā creepers, and being covered by thick, large māluvā leaves, when it rains or the wind blows, breaks here and there and becomes only a stump. |
taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to that. |
♦ evameva khoti ettha pana idaṃ opammasaṃsandanaṃ — sālādīsu aññatararukkho viya hi ayaṃ satto daṭṭhabbo, tisso māluvālatā viya tīṇi akusalamūlāni, yāva rukkhasākhā asampattā, tāva tāsaṃ latānaṃ ujukaṃ rukkhārohanaṃ viya lobhādīnaṃ dvāraṃ asampattakālo, sākhānusārena gamanakālo viya dvāravasena gamanakālo, pariyonaddhakālo viya lobhādīhi pariyuṭṭhitakālo, khuddakasākhānaṃ palujjanakālo viya dvārappattānaṃ kilesānaṃ vasena khuddānukhuddakā āpattiyo āpannakālo, mahāsākhānaṃ palujjanakālo viya garukāpattiṃ āpannakālo, latānusārena otiṇṇena udakena mūlesu tintesu rukkhassa bhūmiyaṃ patanakālo viya kamena cattāri pārājikāni āpajjitvā catūsu apāyesu nibbattanakālo daṭṭhabbo. |
♦ ‘Just so’ — here, however, this application of the simile should be seen: this being should be seen as like a sāla tree, etc.; the three unwholesome roots are like the three māluvā creepers; the time when the creepers have not yet reached the branches of the tree is like the time when greed, etc., have not yet reached the sense-doors; the time of going along the branches is like the time of going by way of the sense-doors; the time of being enveloped is like the time of being obsessed with greed, etc.; the time of the breaking of the small branches is like the time of committing minor offenses by way of the defilements that have reached the sense-doors; the time of the breaking of the great branches is like the time of committing a serious offense; the time when the tree, with its roots soaked by the water that has flowed down along the creepers, falls to the ground is to be known as the time when, by gradually committing the four pārājika offenses, one is reborn in the four woeful states. |
♦ sukkapakkho vuttavipallāsena veditabbo. |
♦ The bright side should be understood by reversing what has been said. |
evameva khoti ettha pana idaṃ opammasaṃsandanaṃ — sālādīsu aññatararukkho viya ayaṃ satto daṭṭhabbo, tisso māluvālatā viya tīṇi akusalamūlāni, tāsaṃ appavattiṃ kātuṃ āgatapuriso viya yogāvacaro, kuddālo viya paññā, kuddālapiṭakaṃ viya saddhāpiṭakaṃ, palikhananakhaṇitti viya vipassanāpaññā, khaṇittiyā mūlacchedanaṃ viya vipassanāñāṇena avijjāmūlassa chindanakālo, khaṇḍākhaṇḍikaṃ chindanakālo viya khandhavasena diṭṭhakālo, phālanakālo viya maggañāṇena kilesānaṃ samugghātitakālo, masikaraṇakālo viya dharamānakapañcakkhandhakālo, mahāvāte opuṇitvā appavattanakālo viya upādinnakakkhandhānaṃ appaṭisandhikanirodhena nirujjhitvā punabbhave paṭisandhiaggahaṇakālo daṭṭhabboti. |
‘Just so’ — here, however, this application of the simile should be seen: this being should be seen as like a sāla tree, etc.; the three unwholesome roots are like the three māluvā creepers; the yogi is like a man who has come to get rid of them; wisdom is like a spade; the bag for the spade is like the bag of faith; the insight-wisdom is like the mattock for digging; the time of cutting the root of ignorance with the knowledge of insight is like the time of cutting the root with the mattock; the time of cutting it into pieces is like the time when it is seen by way of the aggregates; the time of splitting it is like the time of the eradication of the defilements by the knowledge of the path; the time of reducing it to ashes is like the time of the existing five aggregates; the time of making it non-existent by blowing it away in a great wind is to be known as the time when, by the non-rebirth-linking cessation of the clung-to aggregates, and by their ceasing, they do not take rebirth in a future existence. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. |
In this sutta, the round of existence and the transcendence of the round of existence are described. |
♦ 10. uposathasuttavaṇṇanā AN 3.70 |
♦ 10. Commentary on the Uposatha Sutta |
♦ 71. dasame tadahuposatheti tasmiṃ ahu uposathe taṃ divasaṃ uposathe, pannarasikauposathadivaseti vuttaṃ hoti. |
♦ 71. In the tenth, ‘on that Uposatha day’ means on that Uposatha day, on that day, on the Uposatha day; the Uposatha day of the fifteenth is what is said. |
upasaṅkamīti uposathaṅgāni adhiṭṭhāya gandhamālādihatthā upasaṅkami. |
‘She approached’ means having undertaken the Uposatha precepts, she approached with garlands and perfumes in her hands. |
handāti vavassaggatthe nipāto. |
‘Come’ is a particle in the sense of resolve. |
divā divassāti divasassa divā nāma majjhanho, imasmiṃ ṭhite majjhanhike kāleti attho. |
‘At midday’ means midday is the day of the day; at this time when it is midday is the meaning. |
kuto nu tvaṃ āgacchasīti kiṃ karontī vicarasīti pucchati. |
‘From where are you coming?’ means what have you been doing, she asks. |
gopālakuposathoti gopālakehi saddhiṃ upavasanauposatho. |
‘The cowherds’ Uposatha’ means the Uposatha of observing with the cowherds. |
nigaṇṭhuposathoti nigaṇṭhānaṃ upavasanauposatho. |
‘The Nigaṇṭhas’ Uposatha’ means the Uposatha of observing of the Nigaṇṭhas. |
ariyuposathoti ariyānaṃ upavasanauposatho. |
‘The noble Uposatha’ means the Uposatha of observing of the noble ones. |
seyyathāpi visākheti yathā nāma, visākhe. |
‘Just as, Visākhā’ means just as, Visākhā. |
sāyanhasamaye sāmikānaṃ gāvo niyyātetvāti gopālakā hi devasikavetanena vā pañcāhadasāhāddhamāsamāsachamāsasaṃvaccharaparicchedena vā gāvo gahetvā rakkhanti. |
‘Having returned the cows to their owners in the evening’ means for cowherds guard cows either for a daily wage or for a period of fifteen days, a half-month, a month, six months, or a year. |
idha pana devasikavetanena rakkhantaṃ sandhāyetaṃ vuttaṃ — niyyātetvāti paṭicchāpetvā “etā vo gāvo”ti datvā. |
Here, however, it is said with reference to one who guards for a daily wage. ‘Having returned’ means having given back and said, “These are your cows.” |
iti paṭisañcikkhatīti attano gehaṃ gantvā bhuñjitvā mañce nipanno evaṃ paccavekkhati. |
‘He reflects thus’ means having gone to his own house and eaten, and having lain down on a bed, he reflects thus. |
abhijjhāsahagatenāti taṇhāya sampayuttena. |
‘Accompanied by covetousness’ means associated with craving. |
evaṃ kho, visākhe, gopālakuposatho hotīti ariyuposathova ayaṃ, aparisuddhavitakkatāya pana gopālakauposathaṭṭhāne ṭhito. |
‘Thus, Visākhā, is the cowherds’ Uposatha’ means this is the noble Uposatha, but because of its impure thoughts, it is in the position of the cowherds’ Uposatha. |
na mahapphaloti vipākaphalena na mahapphalo. |
‘Not of great fruit’ means not of great fruit in terms of its result. |
na mahānisaṃsoti vipākānisaṃsena na mahānisaṃso. |
‘Not of great benefit’ means not of great benefit in terms of the benefit of its result. |
na mahājutikoti vipākobhāsena na mahāobhāso. |
‘Not of great brilliance’ means not of great radiance in terms of the radiance of its result. |
na mahāvipphāroti vipākavipphārassa amahantatāya na mahāvipphāro. |
‘Not of great pervasiveness’ means not of great pervasiveness because of the non-greatness of the pervasiveness of its result. |
♦ samaṇajātikāti samaṇāyeva. |
♦ ‘Of the ascetic caste’ means they are just ascetics. |
paraṃ yojanasatanti yojanasataṃ atikkamitvā tato paraṃ. |
‘Beyond a hundred yojanas’ means having gone beyond a hundred yojanas. |
tesu daṇḍaṃ nikkhipāhīti tesu yojanasatato parabhāgesu ṭhitesu sattesu daṇḍaṃ nikkhipa, nikkhittadaṇḍo hohi. |
‘Lay down the rod towards them’ means lay down the rod towards those beings who are in the regions beyond a hundred yojanas; be one who has laid down the rod. |
nāhaṃ kvacani kassaci kiñcanatasminti ahaṃ katthaci kassaci parassa kiñcanatasmiṃ na homi. |
‘I have no belongings anywhere of anyone’ means I have no belongings anywhere of anyone else. |
kiñcanaṃ vuccati palibodho, palibodho na homīti vuttaṃ hoti. |
‘Belonging’ is called an impediment; I have no impediment is what is said. |
na ca mama kvacani katthaci kiñcanatatthīti mamāpi kvacani anto vā bahiddhā vā katthaci ekaparikkhārepi kiñcanatā natthi, palibodho natthi, chinnapalibodhohamasmīti vuttaṃ hoti. |
‘And I have no belongings anywhere’ means and I have no belongings anywhere, either internal or external, in any single requisite; I have no impediment; I am one whose impediments are cut off is what is said. |
bhogeti mañcapīṭhayāgubhattādayo. |
‘Possessions’ means a couch, a chair, gruel, rice, etc. |
adinnaṃyeva paribhuñjatīti punadivase mañce nipajjantopi pīṭhe nisīdantopi yāguṃ pivantopi bhattaṃ bhuñjantopi te bhoge adinneyeva paribhuñjati. |
‘He consumes what has not been given’ means on the next day, even when lying on a couch, sitting on a chair, drinking gruel, or eating rice, he consumes those possessions as not having been given. |
na mahapphaloti nipphalo. |
‘Not of great fruit’ means fruitless. |
byañjanameva hi ettha sāvasesaṃ, attho pana niravaseso. |
Here, only the phrasing is with a remainder; the meaning, however, is without a remainder. |
evaṃ upavutthassa hi uposathassa appamattakampi vipākaphalaṃ iṭṭhaṃ kantaṃ manāpaṃ nāma natthi. |
For of an Uposatha observed thus, there is no result-fruit, even a small one, that is pleasant, desirable, or pleasing. |
tasmā nipphalotveva veditabbo. |
Therefore it should be known as entirely fruitless. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
♦ upakkiliṭṭhassa cittassāti idaṃ kasmā āha? |
♦ ‘Of a defiled mind’ — why did he say this? |
saṃkiliṭṭhena hi cittena upavuttho uposatho na mahapphalo hotīti dassitattā visuddhena cittena upavutthassa mahapphalatā anuññātā hoti. |
Because it has been shown that an Uposatha observed with a defiled mind is not of great fruit, the great fruitfulness of one observed with a pure mind is allowed. |
tasmā yena kammaṭṭhānena cittaṃ visujjhati, taṃ cittavisodhanakammaṭṭhānaṃ dassetuṃ idamāha . |
Therefore, to show the meditation subject by which the mind is purified, he said this, to show that meditation subject for the purification of the mind. |
tattha upakkamenāti paccattapurisakārena, upāyena vā. |
Therein, ‘by a method’ means by a personal effort, or by a means. |
tathāgataṃ anussaratīti aṭṭhahi kāraṇehi tathāgataguṇe anussarati. |
‘He recollects the Tathāgata’ means he recollects the qualities of the Tathāgata in eight ways. |
ettha hi itipi so bhagavāti so bhagavā itipi sīlena, itipi samādhināti sabbe lokiyalokuttarā buddhaguṇā saṅgahitā. |
Here, in “That Blessed One is thus,” all the worldly and supramundane qualities of the Buddha are included by “That Blessed One is thus in virtue, thus in concentration.” |
arahantiādīhi pāṭiyekkaguṇāva niddiṭṭhā. |
By ‘Arahant,’ etc., only the individual qualities are specified. |
tathāgataṃ anussarato cittaṃ pasīdatīti lokiyalokuttare tathāgataguṇe anussarantassa cittuppādo pasanno hoti. |
‘The mind of one who recollects the Tathāgata is pleased’ means the arising of thought of one who recollects the worldly and supramundane qualities of the Tathāgata is pleased. |
♦ cittassa upakkilesāti pañca nīvaraṇā. |
♦ ‘The defilements of the mind’ means the five hindrances. |
kakkanti āmalakakakkaṃ. |
‘Paste’ means myrobalan paste. |
tajjaṃ vāyāmanti tajjātikaṃ tadanucchavikaṃ kakkena makkhanaghaṃsanadhovanavāyāmaṃ. |
‘The effort for that’ means the effort of smearing, rubbing, and washing with paste of that kind, suitable for that. |
pariyodapanā hotīti suddhabhāvakaraṇaṃ hoti. |
‘There is a purification’ means there is a making of a pure state. |
kiliṭṭhasmiṃ hi sīse pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamāno na sobhati, parisuddhe pana tasmiṃ pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamāno sobhati, evameva kiliṭṭhacittena uposathaṅgāni adhiṭṭhāya uposatho upavuttho na mahapphalo hoti, parisuddhena pana cittena uposathaṅgāni adhiṭṭhāya upavuttho uposatho mahapphalo hotīti adhippāyena evamāha. |
For one who plays at a festival, having adorned himself with ornaments on a dirty head, does not look beautiful. But one who plays at a festival, having adorned himself with ornaments on a pure one, looks beautiful. In the same way, an Uposatha observed by one with a defiled mind, having undertaken the Uposatha precepts, is not of great fruit. But an Uposatha observed by one with a pure mind, having undertaken the Uposatha precepts, is of great fruit. He says thus with this intention. |
brahmuposathaṃ upavasatīti brahmā vuccati sammāsambuddho, tassa guṇānussaraṇavasena ayaṃ uposatho brahmuposatho nāma, taṃ upavasati. |
‘He observes the Brahma-Uposatha’ means Brahma is called the Perfectly Enlightened One; by way of recollecting his qualities, this Uposatha is called the Brahma-Uposatha; he observes that. |
brahmunā saddhiṃ saṃvasatīti sammāsambuddhena saddhiṃ saṃvasati. |
‘He dwells with Brahma’ means he dwells with the Perfectly Enlightened One. |
brahmañcassa ārabbhāti sammāsambuddhaṃ ārabbha. |
‘And with reference to Brahma’ means with reference to the Perfectly Enlightened One. |
♦ dhammaṃ anussaratīti sahatantikaṃ lokuttaradhammaṃ anussarati. |
♦ ‘He recollects the Dhamma’ means he recollects the supramundane Dhamma together with its scriptures. |
sottinti kuruvindakasottiṃ. |
‘A string’ means a ruby-string. |
kuruvindakapāsāṇacuṇṇena hi saddhiṃ lākhaṃ yojetvā maṇike katvā vijjhitvā suttena āvuṇitvā taṃ maṇi kalāpapantiṃ ubhato gahetvā piṭṭhiṃ ghaṃsenti, taṃ sandhāya vuttaṃ — “sottiñca paṭiccā”ti. |
For having combined lac with the powder of a ruby-stone and made beads, and having pierced them and strung them on a thread, they take that string of beads at both ends and rub their backs. With reference to that it is said, “and on account of a string.” |
cuṇṇanti nhānīyacuṇṇaṃ. |
‘Powder’ means bath-powder. |
tajjaṃ vāyāmanti ubbaṭṭanaghaṃsanadhovanādikaṃ tadanurūpavāyāmaṃ. |
‘The effort for that’ means the corresponding effort of smearing, rubbing, washing, etc. |
dhammuposathanti sahatantikaṃ navalokuttaradhammaṃ ārabbha upavutthattā ayaṃ uposatho “dhammuposatho”ti vutto. |
‘The Dhamma-Uposatha’ means because it is observed with reference to the nine supramundane Dhammas together with their scriptures, this Uposatha is called the “Dhamma-Uposatha.” |
idhāpi pariyodapanāti pade ṭhatvā purimanayeneva yojanā kātabbā. |
Here too, the connection should be made by standing on the phrase ‘purification’ in the same way as before. |
♦ saṅghaṃ anussaratīti aṭṭhannaṃ ariyapuggalānaṃ guṇe anussarati. |
♦ ‘He recollects the Sangha’ means he recollects the qualities of the eight noble persons. |
usmañca paṭiccāti dve tayo vāre gāhāpitaṃ usumaṃ paṭicca. |
‘And on account of heat’ means on account of the heat that has been taken up two or three times. |
usañcātipi pāṭho, ayamevattho . |
The reading is also ‘usañca’; this is the meaning. |
khāranti chārikaṃ. |
‘Caustic substance’ means ashes. |
gomayanti gomuttaṃ vā ajalaṇḍikā vā. |
‘Cow-dung’ means either cow’s urine or goat’s droppings. |
pariyodapanāti idhāpi purimanayeneva yojanā kātabbā. |
‘Purification’ — here too, the connection should be made in the same way as before. |
saṅghuposathanti aṭṭhannaṃ ariyapuggalānaṃ guṇe ārabbha upavutthattā ayaṃ uposatho “saṅghuposatho”ti vutto. |
‘The Sangha-Uposatha’ means because it is observed with reference to the qualities of the eight noble persons, this Uposatha is called the “Sangha-Uposatha.” |
♦ sīlānīti gahaṭṭho gahaṭṭhasīlāni, pabbajito pabbajitasīlāni. |
♦ ‘The virtues’ means for a householder, the virtues of a householder; for one who has gone forth, the virtues of one who has gone forth. |
akhaṇḍānītiādīnaṃ attho visuddhimagge vitthāritova. |
The meaning of ‘unbroken,’ etc., is detailed in the Visuddhimagga. |
vālaṇḍupakanti assavālehi vā makacivālādīhi vā kataṃ aṇḍupakaṃ. |
‘A brush’ means a brush made of horsehair or the hair of a monkey, etc. |
tajjaṃ vāyāmanti telena temetvā malassa tintabhāvaṃ ñatvā chārikaṃ pakkhipitvā vālaṇḍupakena ghaṃsanavāyāmo. |
‘The effort for that’ means the effort of rubbing with a brush, having soaked it with oil and, knowing that the dirt is soaked, and having applied ashes. |
idha pariyodapanāti pade ṭhatvā evaṃ yojanā kātabbā kiliṭṭhasmiñhi ādāse maṇḍitapasādhitopi attabhāvo olokiyamāno na sobhati, parisuddhe sobhati. |
Here, standing on the phrase ‘purification,’ the connection should be made thus: for a body, even if adorned and ornamented, when looked at in a dirty mirror, does not look beautiful; but in a pure one, it looks beautiful. |
evameva kiliṭṭhena cittena upavuttho uposatho na mahapphalo hoti, parisuddhena pana mahapphalo hotīti. |
In the same way, the Uposatha of one with a defiled mind is not of great fruit; but of one with a pure mind, it is of great fruit. |
sīluposathanti attano sīlānussaraṇavasena upavuttho uposatho sīluposatho nāma. |
‘The Sīla-Uposatha’ means the Uposatha observed by way of recollecting one’s own virtues is called the Sīla-Uposatha. |
sīlena saddhinti attano pañcasīladasasīlena saddhiṃ. |
‘With virtue’ means with one’s own five or ten precepts. |
sīlañcassa ārabbhāti pañcasīlaṃ dasasīlañca ārabbha. |
‘And with reference to virtue’ means with reference to the five or ten precepts. |
♦ devatā anussaratīti devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇe anussarati. |
♦ ‘He recollects the deities’ means having placed the deities in the position of witnesses, he recollects his own qualities of faith, etc. |
ukkanti uddhanaṃ. |
‘A furnace’ means a smelting-pot. |
loṇanti loṇamattikā. |
‘Salt’ means salt-earth. |
gerukanti gerukacuṇṇaṃ. |
‘Red ochre’ means red ochre powder. |
nāḷikasaṇḍāsanti dhamananāḷikañceva parivattanasaṇḍāsañca. |
‘Tongs and a blowpipe’ means both a blowpipe for blowing and tongs for turning. |
tajjaṃ vāyāmanti uddhane pakkhipanadhamanaparivattanādikaṃ anurūpaṃ vāyāmaṃ. |
‘The effort for that’ means the corresponding effort of putting in the furnace, blowing, turning, etc. |
idha pariyodapanāti pade ṭhatvā evaṃ yojanā veditabbā — saṃkiliṭṭhasuvaṇṇamayena hi pasādhanabhaṇḍena pasādhitā nakkhattaṃ kīḷamānā na sobhanti, parisuddhasuvaṇṇamayena sobhanti. |
Here, standing on the phrase ‘purification,’ the connection should be known thus: for those who play at a festival, being adorned with an ornament made of defiled gold, do not look beautiful; but with one made of pure gold, they look beautiful. |
evameva saṃkiliṭṭhacittassa uposatho na mahapphalo hoti, parisuddhacittassa mahapphalo. |
In the same way, the Uposatha of one with a defiled mind is not of great fruit; but of one with a pure mind, it is of great fruit. |
devatuposathanti devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussarantena upavutthauposatho devatuposatho nāma. |
‘The Devatā-Uposatha’ means the Uposatha observed by one who recollects his own qualities, having placed the deities in the position of witnesses, is called the Devatā-Uposatha. |
sesaṃ imesu buddhānussatiādīsu kammaṭṭhānesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva. |
The rest, whatever should be said in these meditation subjects of the recollection of the Buddha, etc., all that has been said in the Visuddhimagga. |
♦ pāṇātipātanti pāṇavadhaṃ. |
♦ ‘Killing’ means the killing of a living being. |
pahāyāti taṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. |
‘Having abandoned’ means having abandoned that immorality known as the volition to kill. |
paṭiviratāti pahīnakālato paṭṭhāya tato dussīlyato oratā viratāva. |
‘Abstained’ means from the time of abandoning, they are abstained, refrained from that immorality. |
nihitadaṇḍā nihitasatthāti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍā ceva nikkhittasatthā cāti attho. |
‘With rod laid down, with weapon laid down’ means because they do not take up a rod or a weapon for the harm of others, they are called those with rod laid down and those with weapon laid down is the meaning. |
ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vihiṃsanabhāvato satthanti veditabbaṃ. |
And here, except for a rod, all remaining implements, because they have the nature of harming beings, should be known as a weapon. |
yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalakaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. |
But when bhikkhus go about taking a cutting-knife, or a tooth-stick adze, or a pipphalaka, that is not for the harm of others. |
tasmā nihitadaṇḍā nihitasatthātveva saṅkhaṃ gacchanti. |
Therefore they are counted as those with rod laid down and with weapon laid down. |
lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgatā. |
‘Ashamed’ means endowed with the shame characterized by shrinking from evil. |
dayāpannāti dayaṃ mettacittataṃ āpannā. |
‘Compassionate’ means having attained compassion, a mind of loving-kindness. |
sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampakā, tāya eva dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakāti attho. |
‘Compassionate for the welfare of all living beings’ means compassionate for the welfare of all living beings; because of that very compassion, they have a mind of welfare for all living beings is the meaning. |
ahampajjāti ahampi ajja. |
‘I too today’ means I too today. |
imināpi aṅgenāti imināpi guṇaṅgena. |
‘By this factor also’ means by this good factor also. |
arahataṃ anukaromīti yathā purato gacchantaṃ pacchato gacchanto anugacchati nāma, evaṃ ahampi arahantehi paṭhamaṃ kataṃ imaṃ guṇaṃ pacchā karonto tesaṃ arahantānaṃ anukaromi. |
‘I imitate the arahants’ means just as one who goes behind follows one who goes in front, so too I, by doing afterwards this quality first done by the arahants, imitate those arahants. |
uposatho ca me upavuttho bhavissatīti evaṃ karontena mayā arahatañca anukataṃ bhavissati, uposatho ca upavuttho bhavissati. |
‘And the Uposatha will be observed by me’ means by me doing thus, both the arahants will be imitated and the Uposatha will be observed. |
♦ adinnādānanti adinnassa parapariggahitassa ādānaṃ, theyyaṃ corikanti attho. |
♦ ‘Stealing’ means the taking of what is not given, of what is possessed by another; theft, robbery is the meaning. |
dinnameva ādiyantīti dinnādāyī. |
‘They take only what is given’ means they are takers of what is given. |
cittenapi dinnameva paṭikaṅkhantīti dinnapāṭikaṅkhī. |
‘They expect only what is given, even with the mind’ means they are expecters of what is given. |
thenetīti theno, na thenena athenena. |
‘A thief’ means a thief; not by a thief, by a non-thief. |
athenattāyeva sucibhūtena. |
Because of being a non-thief, by being pure. |
attanāti attabhāvena, athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharantīti vuttaṃ hoti. |
‘By oneself’ means by one’s own person; having made oneself a non-thief, a pure person, they dwell is what is said. |
♦ abrahmacariyanti aseṭṭhacariyaṃ. |
♦ ‘Unchastity’ means un-noble conduct. |
brahmaṃ seṭṭhaṃ ācāraṃ carantīti brahmacārī. |
‘They practice the noble, best conduct,’ thus they are brahmacārī. |
ārācārīti abrahmacariyato dūrācārī. |
‘Abstaining from’ means abstaining from unchastity. |
methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunoti saṅkhaṃ gatā asaddhammā. |
‘Sexual intercourse’ means because of its similarity to the obsession of lust, it has received the designation ‘methunaka’; from the base practice which is to be engaged in by those who have received that designation, it is called sexual intercourse. |
gāmadhammāti gāmavāsīnaṃ dhammā. |
‘Village-practice’ means the practice of villagers. |
♦ musāvādāti alikavacanā tucchavacanā. |
♦ ‘Lying’ means false speech, empty speech. |
saccaṃ vadantīti saccavādī. |
‘They speak the truth’ means they are speakers of the truth. |
saccena saccaṃ saṃdahanti ghaṭṭentīti saccasandhā, na antarantarā musā vadantīti attho . |
‘They join truth with truth,’ thus they are truth-joiners; the meaning is that they do not speak a lie in between. |
yo hi puriso kadāci musāvādaṃ vadati, kadāci saccaṃ. |
For a person who sometimes speaks a lie and sometimes the truth, because it is interrupted by the lie, truth is not joined with truth. |
tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati. |
Therefore he is not a truth-joiner. |
tasmā na so saccasandho. |
But these are not so; not speaking a lie even for the sake of their life, they join truth with truth, thus they are truth-joiners. |
ime pana na tādisā, jīvitahetupi musā avatvā saccena saccaṃ saṃdahantiyevāti saccasandhā. |
‘Steadfast’ means firm; of established speech is the meaning. |
thetāti thirā, ṭhitakathāti attho. |
One person, like turmeric dye, or like a stake driven into a heap of chaff, or like a gourd placed on a horse’s back, is not of established speech. |
eko puggalo haliddirāgo viya thusarāsimhi nikhātakhāṇu viya assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na ṭhitakatho hoti. |
One, like a line on a rock, or like an Indakhila pillar, is of established speech; even if they cut off his head with a sword, he does not speak two words. |
eko pāsāṇalekhā viya indakhīlo viya ca ṭhitakatho hoti, asinā sīsaṃ chindantepi dve kathā na katheti. |
This one is called steadfast. |
ayaṃ vuccati theto. |
‘Reliable’ means fit to be believed; trustworthy is the meaning. |
paccayikāti pattiyāyitabbakā, saddhāyikāti attho. |
One person is not reliable; when it is said, “Who said this? So-and-so,” he becomes worthy of being told, “Do not believe his word.” |
ekacco hi puggalo na paccayiko hoti, “idaṃ kena vuttaṃ, asukena nāmā”ti vutte “mā tassa vacanaṃ saddahathā”ti vattabbataṃ āpajjati. |
One is reliable; when it is said, “Who said this? So-and-so,” he becomes worthy of being told, “If it was said by him, this is the authority; now there is nothing to be rejected; it is just so.” |
eko paccayiko hoti, “idaṃ kena vuttaṃ, asukenā”ti vutte “yadi tena vuttaṃ, idameva pamāṇaṃ, idāni paṭikkhipitabbaṃ natthi, evamevaṃ idan”ti vattabbataṃ āpajjati. |
This one is called reliable. |
ayaṃ vuccati paccayiko. |
‘Not deceiving the world’ means because of that truthfulness, they do not deceive the world is the meaning. |
avisaṃvādakā lokassāti tāya saccavāditāya lokaṃ na visaṃvādentīti attho. |
|
♦ surāmerayamajjapamādaṭṭhānanti surāmerayamajjānaṃ pānacetanāsaṅkhātaṃ pamādakāraṇaṃ. |
♦ ‘Spirits, wine, and intoxicants which are a cause of heedlessness’ means the cause of heedlessness known as the volition to drink spirits, wine, and intoxicants. |
ekabhattikāti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni. |
‘Eating one meal a day’ means there are two meals: the morning meal and the evening meal. |
tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ antoaruṇena. |
Among them, the morning meal is defined by the forenoon; the other, from midday until dawn. |
tasmā antomajjhanhike dasakkhattuṃ bhuñjamānāpi ekabhattikāva honti. |
Therefore, even those who eat ten times in the forenoon are said to be eating one meal a day. |
taṃ sandhāya vuttaṃ — “ekabhattikā”ti. |
This is said with reference to that: “eating one meal a day.” |
rattibhojanaṃ ratti, tato uparatāti rattūparatā. |
Night-food is night; refraining from that, they are refraining from night-food. |
atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā viratā vikālabhojanā. |
Food after midday until sunset is called untimely food; being abstained from that, they are abstained from untimely food. |
♦ sāsanassa ananulomattā visūkaṃ paṭāṇibhūtaṃ dassananti visūkadassanaṃ, attanā naccananaccāpanādivasena naccañca gītañca vāditañca, antamaso mayūranaccanādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtaṃ dassanañcāti naccagītavāditavisūkadassanaṃ. |
♦ Because it is not in conformity with the teaching, the sight that is an obstacle to it is the sight of what is unseemly; and dancing, singing, and music, whether engaged in by oneself or by having others do it, and even the sight of dancing, etc., that occurs by way of a peacock’s dance, etc., is the sight of what is unseemly. This is the sight of dancing, singing, music, and what is unseemly. |
naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ, na bhikkhunīnaṃ vaṭṭanti. |
For it is not proper for either bhikkhus or bhikkhunīs to engage in dancing, etc., themselves, or to have others engage in them, or to see them when they are engaged in. |
♦ mālādīsu mālāti yaṃkiñci pupphaṃ. |
♦ In ‘garlands,’ etc., ‘garland’ is any kind of flower. |
gandhanti yaṃkiñci gandhajātaṃ. |
‘Perfume’ is any kind of fragrant substance. |
vilepananti chavirāgakaraṇaṃ. |
‘Ointment’ is what makes the skin colored. |
tattha piḷandhanto dhāreti nāma, ūnaṭṭhānaṃ pūrento maṇḍeti nāma, gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. |
Therein, one who wears a garland is said to be wearing it; one who fills a deficient place is said to be adorning it; one who enjoys it by way of fragrance and by way of coloring the skin is said to be beautifying it. |
ṭhānaṃ vuccati kāraṇaṃ, tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratāti attho. |
‘Ground’ is called a cause; therefore, the meaning is that they are abstained from that volition of immorality by which the great populace does those things of wearing garlands, etc. |
uccāsayanaṃ vuccati pamāṇātikkantaṃ, mahāsayanaṃ akappiyattharaṇaṃ, tato paṭiviratāti attho. |
A high bed is called one of excessive size; a great bed is an unallowable covering. They are abstained from that is the meaning. |
♦ kīvamahapphaloti kittakaṃ mahapphalo. |
♦ ‘How great a fruit’ means how great a fruit. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
pahūtarattaratanānanti pahūtena rattasaṅkhātena ratanena samannāgatānaṃ, sakalajambudīpatalaṃ bheritalasadisaṃ katvā kaṭippamāṇehi sattahi ratanehi pūritānanti attho. |
‘Of many red jewels’ means endowed with many jewels known as red; the meaning is, having made the entire surface of Jambudīpa like the surface of a drum, it is filled with the seven kinds of jewels up to the waist. |
issariyādhipaccanti issarabhāvena vā issariyameva vā ādhipaccaṃ, na ettha sāhasikakammantipi issariyādhipaccaṃ. |
‘Sovereignty’ means sovereignty by way of being a lord, or sovereignty is itself lordship; here, even a despotic action is not sovereignty. |
rajjaṃ kāreyyāti evarūpaṃ cakkavattirajjaṃ kāreyya. |
‘He would rule’ means he would rule such a wheel-turning kingdom. |
aṅgānantiādīni tesaṃ janapadānaṃ nāmāni. |
‘Aṅga,’ etc., are the names of those countries. |
kalaṃ nāgghati soḷasinti ekaṃ ahorattaṃ upavutthauposathe puññaṃ soḷasabhāge katvā tato ekaṃ bhāgañca na agghati. |
‘It is not worth a sixteenth part’ means a single day and night of observing the Uposatha, having divided the merit into sixteen parts, it is not worth even one of those parts. |
ekarattuposathassa soḷasiyā kalāya yaṃ vipākaphalaṃ, taṃyeva tato bahutaraṃ hotīti attho. |
The meaning is that the resultant fruit of one night’s Uposatha is much more than that. |
kapaṇanti parittakaṃ. |
‘Paltry’ means little. |
♦ abrahmacariyāti aseṭṭhacariyato. |
♦ ‘From unchastity’ means from un-noble conduct. |
rattiṃ na bhuñjeyya vikālabhojananti uposathaṃ upavasanto rattibhojanañca divāvikālabhojanañca na bhuñjeyya. |
‘He would not eat at night, the untimely food’ means one observing the Uposatha would not eat night-food or untimely food during the day. |
mañce chamāyaṃva sayetha santhateti muṭṭhihatthapādake kappiyamañce vā sudhādiparikammakatāya bhūmiyaṃ vā tiṇapaṇṇapalālādīni santharitvā kate santhate vā sayethāti attho. |
‘He would lie on a couch on the ground or on a mat’ means he would lie on an allowable couch with legs the size of a fist, or on the ground prepared with plaster, etc., or on a mat made by spreading grass, leaves, straw, etc. is the meaning. |
etaṃ hi aṭṭhaṅgikamāhuposathanti evaṃ pāṇātipātādīni asamācarantena upavutthaṃ uposathaṃ aṭṭhahi aṅgehi samannāgatattā aṭṭhaṅgikanti vadanti. |
‘This is said to be the eight-factored Uposatha’ means the Uposatha observed by one who does not engage in killing, etc., because it is endowed with eight factors, is called the eight-factored. |
taṃ pana upavasantena “sve uposathiko bhavissāmī”ti ajjeva “idañca idañca kareyyāthā”ti āhārādividhānaṃ vicāretabbaṃ. |
But one who observes it should, thinking, “Tomorrow I will observe the Uposatha,” consider the arrangements for food, etc., today. |
uposathadivase pātova bhikkhussa vā bhikkhuniyā vā dasasīlalakkhaṇaññuno upāsakassa vā upāsikāya vā santike vācaṃ bhinditvā uposathaṅgāni samādātabbāni. |
On the Uposatha day, in the early morning, one should undertake the Uposatha precepts by speaking the words in the presence of a bhikkhu or bhikkhunī, or a layman or laywoman who knows the ten precepts. |
pāḷiṃ ajānantena pana “buddhapaññattaṃ uposathaṃ adhiṭṭhāmī”ti adhiṭṭhātabbaṃ. |
But one who does not know the Pāḷi should resolve, “I undertake the Uposatha prescribed by the Buddha.” |
aññaṃ alabhantena attanāpi adhiṭṭhātabbaṃ, vacībhedo pana kātabboyeva . |
If he cannot get another, he should resolve by himself; but the verbal declaration should be made. |
uposathaṃ upavasantena parūparodhapaṭisaṃyuttā kammantā na vicāretabbā, āyavayagaṇanaṃ karontena na vītināmetabbaṃ, gehe pana āhāraṃ labhitvā niccabhattikabhikkhunā viya paribhuñjitvā vihāraṃ gantvā dhammo vā sotabbo, aṭṭhatiṃsāya ārammaṇesu aññataraṃ vā manasikātabbaṃ. |
One observing the Uposatha should not consider business connected with the oppression of others; he should not spend his time making calculations of income and expenditure. But having received food at home and eaten it like a bhikkhu who has a regular meal, he should go to the monastery and either listen to the Dhamma or attend to one of the thirty-eight objects. |
♦ sudassanāti sundaradassanā. |
♦ ‘Beautiful’ means of beautiful sight. |
obhāsayanti obhāsayamānā. |
‘Illuminating’ means illuminating. |
anupariyantīti vicaranti. |
‘They wander about’ means they wander. |
yāvatāti yattakaṃ ṭhānaṃ. |
‘As far as’ means as far as the place. |
antalikkhagāti ākāsaṅgamā. |
‘Moving through the sky’ means going through the sky. |
pabhāsantīti jotanti pabhā muñcanti. |
‘They shine’ means they glow, they emit a radiance. |
disāvirocanāti sabbadisāsu virocamānā. |
‘Illuminating the directions’ means illuminating in all directions. |
atha vā pabhāsantīti disāhi disā obhāsanti. |
Or, ‘they shine’ means they illuminate from one direction to another. |
virocanāti virocamānā. |
‘Illuminating’ means illuminating. |
veḷuriyanti maṇīti vatvāpi iminā jātimaṇibhāvaṃ dasseti. |
‘A beryl’ — even having said a jewel, by this he shows its nature as a natural gem. |
ekavassikaveḷuvaṇṇañhi veḷuriyaṃ jātimaṇi nāma. |
For a beryl of the color of a one-year-old bamboo is called a natural gem. |
taṃ sandhāyevamāha. |
He says this with reference to that. |
bhaddakanti laddhakaṃ. |
‘Goodly’ means obtained. |
siṅgīsuvaṇṇanti gosiṅgasadisaṃ hutvā uppannattā evaṃ nāmakaṃ suvaṇṇaṃ. |
‘Horn-gold’ means gold so named because it arises like a cow’s horn. |
kañcananti pabbateyyaṃ pabbate jātasuvaṇṇaṃ. |
‘Mountain-gold’ means gold found in a mountain. |
jātarūpanti satthuvaṇṇasuvaṇṇaṃ. |
‘Native gold’ means gold of the color of the Teacher. |
haṭakanti kipillikāhi nīhaṭasuvaṇṇaṃ. |
‘Ant-gold’ means gold brought by ants. |
nānubhavantīti na pāpuṇanti. |
‘They do not reach’ means they do not attain. |
candappabhāti sāmiatthe paccattaṃ, candappabhāyāti attho. |
‘The radiance of the moon’ means in the genitive sense; of the radiance of the moon is the meaning. |
upavassuposathanti upavasitvā uposathaṃ. |
‘The Uposatha observed’ means having observed the Uposatha. |
sukhudrayānīti sukhaphalāni sukhavedanīyāni. |
‘Leading to happiness’ means with a happy fruit, to be experienced as happiness. |
saggamupenti ṭhānanti saggasaṅkhātaṃ ṭhānaṃ upagacchanti, kenaci aninditā hutvā devaloke uppajjantīti attho. |
‘They go to a heavenly place’ means they go to the place known as heaven; the meaning is that, being uncensured by anyone, they are reborn in the devaloka. |
sesamettha yaṃ antarantarā na vuttaṃ, taṃ vuttānusāreneva veditabbanti. |
The rest here, whatever has not been said in between, should be known in accordance with what has been said. |
♦ mahāvaggo dutiyo. |
♦ The second chapter, on the Great. |
♦ (8) 3. ānandavaggo |
♦ (8) 3. The Ānanda Vagga |
♦ 1. channasuttavaṇṇanā AN 3.71 |
♦ 1. Commentary on the Channa Sutta |
♦ 72. tatiyassa paṭhame channoti evaṃnāmako channaparibbājako. |
♦ 72. In the first of the third, Channa is the name of the wanderer Channa. |
tumhepi, āvusoti, āvuso, yathā mayaṃ rāgādīnaṃ pahānaṃ paññāpema, kiṃ evaṃ tumhepi paññāpethāti pucchati. |
‘You too, friend,’ means, friend, just as we declare the abandoning of lust, etc., do you too declare it thus, he asks. |
tato thero “ayaṃ paribbājako amhe rāgādīnaṃ pahānaṃ paññāpemāti vadati, natthi panetaṃ bāhirasamaye”ti taṃ paṭikkhipanto mayaṃ kho, āvusotiādimāha. |
Then the elder, thinking, “This wanderer says, ‘We declare the abandoning of lust, etc.,’ but this does not exist in an external tradition,” and rejecting that, said, ‘We indeed, friend,’ etc. |
tattha khoti avadhāraṇatthe nipāto, mayameva paññāpemāti attho. |
Therein, ‘kho’ is a particle in the sense of emphasis; the meaning is, we indeed declare it. |
tato paribbājako cintesi “ayaṃ thero bāhirasamayaṃ luñcitvā haranto ‘mayamevā’ti āha. |
Then the wanderer thought, “This elder, having disparaged and taken away the external tradition, said, ‘We indeed.’ |
kiṃ nu kho ādīnavaṃ disvā ete etesaṃ pahānaṃ paññāpentī”ti. |
Seeing what danger do they declare the abandoning of these?” |
atha theraṃ pucchanto kiṃ pana tumhetiādimāha. |
Then, questioning the elder, he said, ‘But what, you,’ etc. |
thero tassa byākaronto ratto khotiādimāha. |
The elder, answering him, said, ‘A lustful person,’ etc. |
tattha attatthanti diṭṭhadhammikasamparāyikaṃ lokiyalokuttaraṃ attano atthaṃ. |
Therein, ‘one’s own welfare’ means one’s own welfare, a mixture of worldly and supramundane, in this very life and in the next. |
paratthaubhayatthesupi eseva nayo. |
In the welfare of others and of both, the same method applies. |
♦ andhakaraṇotiādīsu yassa rāgo uppajjati, taṃ yathābhūtadassananivāraṇena andhaṃ karotīti andhakaraṇo. |
♦ ‘Causing blindness,’ etc. — for whom lust arises, that, by preventing the seeing of things as they really are, makes him blind, thus it causes blindness. |
paññācakkhuṃ na karotīti acakkhukaraṇo. |
It does not make the eye of wisdom, thus it causes eyelessness. |
ñāṇaṃ na karotīti aññāṇakaraṇo. |
It does not make knowledge, thus it causes ignorance. |
kammassakatapaññā jhānapaññā vipassanāpaññāti imā tisso paññā appavattikaraṇena nirodhetīti paññānirodhiko. |
The three wisdoms—the wisdom of one’s own kamma, the wisdom of jhāna, and the wisdom of insight—it brings to cessation by preventing them from proceeding, thus it is destructive of wisdom. |
aniṭṭhaphaladāyakattā dukkhasaṅkhātassa vighātasseva pakkhe vattatīti vighātapakkhiko. |
Because it gives an undesirable fruit, it is on the side of the affliction known as suffering, thus it is on the side of affliction. |
kilesanibbānaṃ na saṃvattetīti anibbānasaṃvattaniko. |
It does not lead to the Nibbāna of the defilements, thus it does not lead to Nibbāna. |
alañca panāvuso ānanda, appamādāyāti, āvuso ānanda, sace evarūpā paṭipadā atthi, alaṃ tumhākaṃ appamādāya yuttaṃ anucchavikaṃ, appamādaṃ karotha, āvusoti therassa vacanaṃ anumoditvā pakkāmi. |
‘And it is enough, friend Ānanda, for heedfulness’ means, friend Ānanda, if there is such a practice, it is enough for your heedfulness, it is proper and suitable; be heedful, friend. Having thus approved the elder’s words, he departed. |
imasmiṃ sutte ariyamaggo lokuttaramissako kathito. |
In this sutta, the noble path is described as a mixture of worldly and supramundane. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 2. ājīvakasuttavaṇṇanā AN 3.72 |
♦ 2. Commentary on the Ājīvaka Sutta |
♦ 73. dutiye tena hi gahapatīti thero kira cintesi — “ayaṃ idha āgacchanto na aññātukāmo hutvā āgami, pariggaṇhanatthaṃ pana āgato. |
♦ 73. In the second, ‘In that case, householder’ — the elder, it is said, thought, “This one, in coming here, has not come desiring to know, but has come for the purpose of finding fault. |
iminā pucchitapañhaṃ imināva kathāpessāmī”ti. |
I will make him speak on the question he has asked.” |
iti taṃyeva kathaṃ kathāpetukāmo tena hītiādimāha. |
Thus, desiring to make him speak that very talk, he said, ‘In that case,’ etc. |
tattha tena hīti kāraṇāpadeso. |
Therein, ‘in that case’ is a statement of reason. |
yasmā tvaṃ evaṃ pucchasi, tasmā taññevettha paṭipucchāmīti. |
Because you ask thus, therefore I will ask you in return. |
kesaṃ noti katamesaṃ nu. |
‘Of whom’ means of which ones. |
sadhammukkaṃsanāti attano laddhiyā ukkhipitvā ṭhapanā. |
‘The exalting of one’s own Dhamma’ means the raising up and establishing of one’s own creed. |
paradhammāpasādanāti paresaṃ laddhiyā ghaṭṭanā vambhanā avakkhipanā. |
‘The disparaging of another’s Dhamma’ means the belittling, scorning, and putting down of another’s creed. |
āyataneva dhammadesanāti kāraṇasmiṃyeva dhammadesanā. |
‘A Dhamma discourse on the very cause’ means a Dhamma discourse on the very cause. |
attho ca vuttoti mayā pucchitapañhāya attho ca pakāsito . |
‘And the meaning is spoken’ means and the meaning of the question I have asked has been explained. |
attā ca anupanītoti amhe evarūpāti evaṃ attā ca na upanīto. |
‘And the self is not brought in’ means and the self is not brought in, saying, “We are of such a kind.” |
nupanītotipi pāṭho. |
The reading is also ‘nupanīto’. |
♦ 3. mahānāmasakkasuttavaṇṇanā AN 3.73 |
♦ 3. Commentary on the Mahānāma Sakka Sutta |
♦ 74. tatiye gilānā vuṭṭhitoti gilāno hutvā vuṭṭhito. |
♦ 74. In the third, ‘having recovered from an illness’ means having been ill and having recovered. |
gelaññāti gilānabhāvato. |
‘From illness’ means from the state of being ill. |
upasaṅkamīti bhuttapātarāso mālāgandhādīni ādāya mahāparivāraparivuto upasaṅkami. |
‘He approached’ means having eaten his morning meal, and having taken garlands, perfumes, etc., surrounded by a great retinue, he approached. |
bāhāyaṃ gahetvāti na bāhāyaṃ gahetvā ākaḍḍhi, nisinnāsanato vuṭṭhāya tassa santikaṃ gantvā dakkhiṇabāhāyaṃ aṅguṭṭhakena saññaṃ datvā ekamantaṃ apanesīti veditabbo. |
‘Taking him by the arm’ means he did not take him by the arm and pull him; it should be known that, having risen from the seat where he was sitting, and having gone to him, and having given a sign with his thumb on his right arm, he led him aside. |
athassa “sekhampi kho, mahānāma, sīlan”tiādinā nayena sattannaṃ sekhānaṃ sīlañca samādhiñca paññañca kathetvā upari arahattaphalavasena asekhā sīlasamādhipaññāyo kathento — “sekhasamādhito sekhaṃ vipassanāñāṇaṃ asekhañca phalañāṇaṃ pacchā, sekhavipassanāñāṇato ca asekhaphalasamādhi pacchā uppajjatī”ti dīpesi. |
Then, having spoken to him of the virtue, concentration, and wisdom of the seven trainees in the manner, “The trainee’s, Mahānāma, virtue,” etc., and then speaking of the non-trainee’s virtue, concentration, and wisdom by way of the fruit of arahantship, he showed, “From the trainee’s concentration, the trainee’s insight-knowledge and the non-trainee’s fruit-knowledge arise afterwards; and from the trainee’s insight-knowledge, the non-trainee’s fruit-concentration arises afterwards.” |
yāni pana sampayuttāni samādhiñāṇāni, tesaṃ apacchā apure uppatti veditabbāti. |
But the associated concentration and knowledge should be known to arise not afterwards and not before. |
♦ 4. nigaṇṭhasuttavaṇṇanā AN 3.74 |
♦ 4. Commentary on the Nigaṇṭha Sutta |
♦ 75. catutthe kūṭāgārasālāyanti dve kaṇṇikā gahetvā haṃsavaṭṭakacchannena katāya gandhakuṭiyā. |
♦ 75. In the fourth, ‘in the hall with the peaked roof’ means in the fragrant chamber made with a roof of swan-circle design, having taken two pillars. |
aparisesaṃ ñāṇadassanaṃ paṭijānātīti appamattakampi asesetvā sabbaṃ ñāṇadassanaṃ paṭijānāti. |
‘He professes a knowledge and vision without remainder’ means without leaving even a little, he professes all knowledge and vision. |
satataṃ samitanti sabbakālaṃ nirantaraṃ. |
‘Constantly and continuously’ means at all times, without interruption. |
ñāṇadassanaṃ paccupaṭṭhitanti sabbaññutaññāṇaṃ mayhaṃ upaṭṭhitamevāti dasseti. |
‘Knowledge and vision are present’ means he shows, “The knowledge of omniscience is present for me.” |
purāṇānaṃ kammānanti āyūhitakammānaṃ. |
‘Of past actions’ means of accumulated actions. |
tapasā byantībhāvanti dukkaratapena vigatantakaraṇaṃ. |
‘The bringing to an end by austerity’ means the making an end of by difficult austerity. |
navānaṃ kammānanti idāni āyūhitabbakammānaṃ. |
‘Of new actions’ means of actions to be accumulated now. |
akaraṇāti anāyūhanena. |
‘By not doing’ means by not accumulating. |
setughātanti padaghātaṃ paccayaghātaṃ katheti. |
‘The destruction of the bridge’ means he speaks of the destruction of the path, the destruction of the condition. |
kammakkhayā dukkhakkhayoti kammavaṭṭakkhayena dukkhakkhayo. |
‘By the destruction of action, there is the destruction of suffering’ means by the destruction of the round of action, there is the destruction of suffering. |
dukkhakkhayā vedanākkhayoti dukkhavaṭṭakkhayena vedanākkhayo. |
‘By the destruction of suffering, there is the destruction of feeling’ means by the destruction of the round of suffering, there is also the destruction of the round of feeling. |
dukkhavaṭṭasmiñhi khīṇe vedanāvaṭṭampi khīṇameva hoti. |
For when the round of suffering is destroyed, the round of feeling is also destroyed. |
vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti vedanākkhayena pana sakalavaṭṭadukkhaṃ nijjiṇṇameva bhavissati. |
‘By the destruction of feeling, all suffering will be worn away’ means but by the destruction of feeling, the entire suffering of the round of existence will be worn away. |
sandiṭṭhikāyāti sāmaṃ passitabbāya paccakkhāya. |
‘By a visible’ means by one that can be seen by oneself, by a manifest one. |
nijjarāya visuddhiyāti kilesajīraṇakapaṭipadāya kilese vā nijjīraṇato nijjarāya sattānaṃ visuddhiyā. |
‘Purification by wearing away’ means by the practice that wears away the defilements, or by the wearing away of the defilements, by the purification of beings from that. |
samatikkamo hotīti sakalassa vaṭṭadukkhassa atikkamo hoti. |
‘There is a transcending’ means there is a transcending of the entire suffering of the round of existence. |
idha, bhante, bhagavā kimāhāti, bhante, bhagavā imāya paṭipattiyā kimāha, kiṃ etaṃyeva kilesanijjīraṇakapaṭipadaṃ paññapeti, udāhu aññanti pucchati. |
‘Here, venerable sir, what does the Blessed One say?’ means, venerable sir, what does the Blessed One say of this practice? Does he prescribe this very practice of wearing away the defilements, or another, he asks. |
♦ jānatāti anāvaraṇañāṇena jānantena. |
♦ ‘Knowing’ means by knowing with unobstructed knowledge. |
passatāti samantacakkhunā passantena. |
‘Seeing’ means by seeing with the all-around eye. |
visuddhiyāti visuddhisampāpanatthāya. |
‘For purification’ means for the purpose of attaining purification. |
samatikkamāyāti samatikkamanatthāya. |
‘For transcending’ means for the purpose of transcending. |
atthaṅgamāyāti atthaṃ gamanatthāya. |
‘For passing away’ means for the purpose of passing away. |
ñāyassa adhigamāyāti saha vipassanāya maggassa adhigamanatthāya. |
‘For the attainment of the way’ means for the purpose of attaining the path together with insight. |
nibbānassa sacchikiriyāyāti apaccayanibbānassa sacchikaraṇatthāya. |
‘For the realization of Nibbāna’ means for the purpose of realizing Nibbāna without conditions. |
navañca kammaṃ na karotīti navaṃ kammaṃ nāyūhati. |
‘And he does no new action’ means he does not accumulate new kamma. |
purāṇañca kammanti pubbe āyūhitakammaṃ. |
‘And the old kamma’ means the kamma previously accumulated. |
phussa phussa byantī karotīti phusitvā phusitvā vigatantaṃ karoti, vipākaphassaṃ phusitvā phusitvā taṃ kammaṃ khepetīti attho. |
‘Touching it again and again, he brings it to an end’ means having touched it again and again, he makes an end of it; the meaning is that, having touched the resultant contact again and again, he wears away that kamma. |
sandiṭṭhikāti sāmaṃ passitabbā. |
‘Visible here and now’ means to be seen by oneself. |
akālikāti na kālantare kiccakārikā. |
‘Not delayed’ means not having its effect at another time. |
ehipassikāti “ehi passā”ti evaṃ dassetuṃ yuttā. |
‘Inviting one to come and see’ means fit to be shown, saying, “Come and see.” |
opaneyyikāti upanaye yuttā allīyitabbayuttā. |
‘To be brought in’ means fit to be brought in, fit to be clung to. |
paccattaṃ veditabbā viññūhīti paṇḍitehi attano attano santāneyeva jānitabbā, bālehi pana dujjānā. |
‘To be known for oneself by the wise’ means to be known in one’s own continuity by the prudent; but hard for fools to know. |
iti sīlavasena dve maggā, dve ca phalāni kathitāni. |
Thus, by way of virtue, the two paths and the two fruits are described. |
sotāpannasakadāgāmino hi sīlesu paripūrakārinoti. |
For the stream-enterer and the once-returner are fulfillers of the virtues. |
vivicceva kāmehītiādikāya pana samādhisampadāya tayo maggā, tīṇi ca phalāni kathitāni. |
But by the accomplishment in concentration, ‘secluded from sensual pleasures,’ etc., the three paths and the three fruits are described. |
anāgāmī ariyasāvako hi samādhimhi paripūrakārīti vutto. |
For the non-returner, the noble disciple, is said to be a fulfiller of concentration. |
āsavānaṃ khayātiādīhi arahattaphalaṃ kathitaṃ. |
By ‘the destruction of the taints,’ etc., the fruit of arahantship is described. |
keci pana sīlasamādhayopi arahattaphalasampayuttāva idha adhippetā. |
Some, however, say that both virtue and concentration here are intended as associated with the fruit of arahantship. |
ekekassa pana vasena paṭipattidassanatthaṃ visuṃ visuṃ tanti āropitāti. |
But for the purpose of showing the practice by way of each one, the text is arranged separately. |
♦ 5. nivesakasuttavaṇṇanā AN 3.75 |
♦ 5. Commentary on the Nivesaka Sutta |
♦ 76. pañcame amaccāti suhajjā. |
♦ 76. In the fifth, ‘ministers’ means friends. |
ñātīti sassusasurapakkhikā. |
‘Relatives’ means those of the wife’s and father-in-law’s side. |
sālohitāti samānalohitā bhātibhaginiādayo. |
‘Kinsmen’ means those of the same blood, brothers, sisters, etc. |
aveccappasādeti guṇe avecca jānitvā uppanne acalappasāde. |
‘In the unshakable faith’ means in the unmoving faith that has arisen by having known the qualities with certainty. |
aññathattanti bhāvaññathattaṃ . |
‘A change’ means a change of state. |
pathavīdhātuyātiādīsu vīsatiyā koṭṭhāsesu thaddhākārabhūtāya pathavīdhātuyā, dvādasasu koṭṭhāsesu yūsagatāya ābandhanabhūtāya āpodhātuyā, catūsu koṭṭhāsesu paripācanabhūtāya tejodhātuyā, chasu koṭṭhāsesu vitthambhanabhūtāya vāyodhātuyā siyā aññathattaṃ. |
In ‘the earth-element,’ etc., there might be a change in the earth-element, which has the nature of hardness in the twenty parts; in the water-element, which has the nature of cohesion and is fluid in the twelve parts; in the fire-element, which has the nature of ripening in the four parts; and in the wind-element, which has the nature of extension in the six parts. |
na tvevāti imesaṃ hi catunnaṃ mahābhūtānaṃ aññamaññabhāvūpagamanena siyā aññathattaṃ, ariyasāvakassa pana na tveva siyāti dasseti. |
‘But not’ — for there might be a change in these four great elements by their assuming one another’s nature, but he shows that for a noble disciple, there is not. |
ettha ca aññathattanti pasādaññathattañca gatiaññathattañca. |
And here, ‘a change’ means both a change of faith and a change of destination. |
tañhi tassa na hoti, bhāvaññathattaṃ pana hoti. |
That does not happen for him; but a change of state does happen. |
ariyasāvako hi manusso hutvā devopi hoti brahmāpi. |
For a noble disciple, being a human, becomes both a deva and a brahma. |
pasādo panassa bhavantarepi na vigacchati, na ca apāyagatisaṅkhātaṃ gatiaññathattaṃ pāpuṇāti. |
sBut his faith does not depart even in another existence, nor does he reach a change of destination known as a woeful state. |
satthāpi tadeva dassento tatridaṃ aññathattantiādimāha. |
The Teacher, showing that very thing, said, ‘Therein, this change,’ etc. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 6. paṭhamabhavasuttavaṇṇanā AN 3.76 |
♦ 6. Commentary on the Paṭhama Bhava Sutta |
♦ 77. chaṭṭhe kāmadhātuvepakkanti kāmadhātuyā vipaccanakaṃ. |
♦ 77. In the sixth, ‘ripening in the sense-sphere’ means ripening in the sense-sphere. |
kāmabhavoti kāmadhātuyaṃ upapattibhavo. |
‘Sense-sphere existence’ means the existence of rebirth in the sense-sphere. |
kammaṃ khettanti kusalākusalakammaṃ viruhanaṭṭhānaṭṭhena khettaṃ. |
‘Action is the field’ means wholesome and unwholesome action is a field because it is a place for sprouting. |
viññāṇaṃ bījanti sahajātaṃ abhisaṅkhāraviññāṇaṃ viruhanaṭṭhena bījaṃ. |
‘Consciousness is the seed’ means the co-arisen forming consciousness is a seed because it has the nature of sprouting. |
taṇhā snehoti paggaṇhanānubrūhanavasena taṇhā udakaṃ nāma. |
‘Craving is the moisture’ means craving, by way of supporting and nourishing, is called water. |
avijjānīvaraṇānanti avijjāya āvaritānaṃ. |
‘Of those shrouded by ignorance’ means of those covered by ignorance. |
taṇhāsaṃyojanānanti taṇhābandhanena baddhānaṃ. |
‘Of those fettered by the fetter of craving’ means of those bound by the bond of craving. |
hīnāya dhātuyāti kāmadhātuyā. |
‘In a low element’ means in the sense-sphere. |
viññāṇaṃ patiṭṭhitanti abhisaṅkhāraviññāṇaṃ patiṭṭhitaṃ. |
‘Consciousness is established’ means the forming consciousness is established. |
majjhimāya dhātuyāti rūpadhātuyā. |
‘In a middling element’ means in the form-sphere. |
paṇītāya dhātuyāti arūpadhātuyā. |
‘In a sublime element’ means in the formless sphere. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 7. dutiyabhavasuttavaṇṇanā AN 3.77 |
♦ 7. Commentary on the Dutiya Bhava Sutta |
♦ 78. sattame cetanāti kammacetanā. |
♦ 78. In the seventh, ‘volition’ means kamma-volition. |
patthanāpi kammapatthanāva. |
‘Aspiration’ is also kamma-aspiration. |
sesaṃ purimasadisamevāti. |
The rest is the same as the previous. |
♦ 8. sīlabbatasuttavaṇṇanā AN 3.78 |
♦ 8. Commentary on the Sīlabbata Sutta |
♦ 79. aṭṭhame sīlabbatanti sīlañceva vatañca. |
♦ 79. In the eighth, ‘virtue and observance’ means both virtue and observance. |
jīvitanti dukkarakārikānuyogo. |
‘A life’ means the devotion to difficult practices. |
brahmacariyanti brahmacariyavāso. |
‘The holy life’ means the living of the holy life. |
upaṭṭhānasāranti upaṭṭhānena sāraṃ, “idaṃ varaṃ idaṃ niṭṭhā”ti evaṃ upaṭṭhitanti attho. |
‘With attendance as its essence’ means with attendance as its essence; the meaning is, having attended thus, “This is excellent, this is the goal.” |
saphalanti saudrayaṃ savaḍḍhikaṃ hotīti pucchati. |
‘Is it fruitful?’ means is it with a result, with an increase, he asks. |
na khvettha, bhante, ekaṃsenāti, bhante, na kho ettha ekaṃsena byākātabbanti attho. |
‘Not in every case, venerable sir’ means, venerable sir, it is not to be answered categorically here is the meaning. |
upaṭṭhānasāraṃ sevatoti idaṃ sāraṃ varaṃ niṭṭhāti evaṃ upaṭṭhitaṃ sevamānassa. |
‘He engages in what is taken as essential’ means for one who engages in what is attended to as, “This is essential, excellent, the goal.” |
aphalanti iṭṭhaphalena aphalaṃ. |
‘Fruitless’ means fruitless in terms of a desirable fruit. |
ettāvatā kammavādikiriyavādīnaṃ pabbajjaṃ ṭhapetvā seso sabbopi bāhirakasamayo gahito hoti. |
By this much, having set aside the going forth of the proponents of kamma and action, the entire remaining external traditions are included. |
saphalanti iṭṭhaphalena saphalaṃ saudrayaṃ. |
‘Fruitful’ means fruitful in terms of a desirable fruit, with a result. |
ettāvatā imaṃ sāsanaṃ ādiṃ katvā sabbāpi kammavādikiriyavādīnaṃ pabbajjā gahitā. |
By this much, having made this teaching the beginning, all the goings forth of the proponents of kamma and action are included. |
na ca panassa sulabharūpo samasamo paññāyāti evaṃ sekkhabhūmiyaṃ ṭhatvā pañhaṃ kathento assa ānandassa paññāya samasamo na sulabhoti dasseti. |
‘And his equal in wisdom is not easy to find’ means he shows that for Ānanda, who asks a question while standing on the trainee’s level, an equal in wisdom is not easy to find. |
imasmiṃ sutte sekkhabhūmi nāma kathitāti. |
In this sutta, the trainee’s level is described. |
♦ 9. gandhajātasuttavaṇṇanā AN 3.79 |
♦ 9. Commentary on the Gandhajāta Sutta |
♦ 80. navame etadavocāti pacchābhattaṃ piṇḍapātapaṭikkanto dasabalassa vattaṃ dassetvā attano divāvihāraṭṭhānaṃ gantvā “imasmiṃ loke mūlagandho nāma atthi, sāragandho nāma atthi, pupphagandho nāma atthi. |
♦ 80. In the ninth, ‘he said this’ means after the meal, having returned from the alms-round, and having shown his duty to the one with the ten powers, and having gone to his daytime resting-place, and thinking, “In this world there is a root-fragrance, there is a heartwood-fragrance, there is a flower-fragrance. |
ime pana tayopi gandhā anuvātaṃyeva gacchanti, na paṭivātaṃ. |
But these three fragrances go only with the wind, not against the wind. |
atthi nu kho kiñci, yassa paṭivātampi gandho gacchatī”ti cintetvā aṭṭhannaṃ varānaṃ gahaṇakāleyeva kaṅkhuppattisamaye upasaṅkamanavarassa gahitattā takkhaṇaṃyeva divāṭṭhānato vuṭṭhāya satthu santikaṃ gantvā vanditvā ekamantaṃ nisinno uppannāya kaṅkhāya vinodanatthaṃ etaṃ “tīṇimāni, bhante”tiādivacanaṃ avoca. |
Is there anything whose fragrance goes even against the wind?”, and because, at the very time of receiving the eight boons, the boon of approaching at a time of doubt had been taken, at that very moment, having risen from his daytime resting-place and gone to the Teacher, and having paid homage, and having sat down to one side, for the dispelling of the arisen doubt, he said this, “These three, venerable sir,” etc. |
tattha gandhajātānīti gandhajātiyo. |
Therein, ‘kinds of fragrance’ means kinds of fragrance. |
mūlagandhoti mūlavatthuko gandho, gandhasampannaṃ vā mūlameva mūlagandho. |
‘Root-fragrance’ means a fragrance with a root as its object, or a fragrant root itself is root-fragrance. |
tassa hi gandho anuvātaṃ gacchati. |
For its fragrance goes with the wind. |
gandhassa pana gandho nāma natthi. |
But a fragrance has no fragrance. |
sāragandhapupphagandhesupi eseva nayo. |
In heartwood-fragrance and flower-fragrance, the same method applies. |
atthānanda, kiñci gandhajātanti ettha saraṇagamanādayo guṇavaṇṇabhāsanavasena disāgāmitāya gandhasadisattā gandhā, tesaṃ vatthubhūto puggalo gandhajātaṃ nāma. |
‘Is there, Ānanda, any kind of fragrance?’ — here, the qualities of taking refuge, etc., because they are like a fragrance by their going in all directions by way of the speaking of their praise, are fragrances. The person who is the basis of them is called a kind of fragrance. |
gandho gacchatīti vaṇṇabhāsanavasena gacchati. |
‘The fragrance goes’ means it goes by way of the speaking of praise. |
sīlavāti pañcasīlena vā dasasīlena vā sīlavā. |
‘Virtuous’ means virtuous by either the five or the ten precepts. |
kalyāṇadhammoti teneva sīladhammena kalyāṇadhammo sundaradhammo. |
‘Of good character’ means of good character, of beautiful character, because of that very virtue. |
vigatamalamaccherenātiādīnaṃ attho visuddhimagge vitthāritova. |
The meaning of ‘with the stain of stinginess gone,’ etc., is detailed in the Visuddhimagga. |
disāsūti catūsu disāsu catūsu anudisāsu . |
‘In the directions’ means in the four directions and the four intermediate directions. |
samaṇabrāhmaṇāti samitapāpabāhitapāpā samaṇabrāhmaṇā. |
‘Ascetics and brahmins’ means the ascetics and brahmins who have pacified and banished evil. |
♦ na pupphagandho paṭivātametīti vassikapupphādīnaṃ gandho paṭivātaṃ na gacchati. |
♦ ‘The fragrance of flowers does not go against the wind’ means the fragrance of jasmine flowers, etc., does not go against the wind. |
na candanaṃ tagaramallikā vāti candanatagaramallikānampi gandho paṭivātaṃ na gacchatīti attho. |
‘Not sandalwood, tagara, or jasmine’ means the fragrance of sandalwood, tagara, and jasmine also does not go against the wind. |
devalokepi phuṭasumanā nāma hoti, tassā pupphitadivase gandho yojanasataṃ ajjhottharati. |
Even in the devaloka, there is a flower named phuṭasumanā; on the day it blossoms, its fragrance covers a hundred yojanas. |
sopi paṭivātaṃ vidatthimattampi ratanamattampi gantuṃ na sakkotīti vadanti. |
Even that, it is said, is not able to go against the wind even a span, even a finger’s breadth. |
satañca gandho paṭivātametīti satañca paṇḍitānaṃ buddhapaccekabuddhabuddhaputtānaṃ sīlādiguṇagandho paṭivātaṃ gacchati. |
‘But the fragrance of the good goes against the wind’ means the fragrance of the virtue, etc., of the good, the prudent, the Buddhas, Paccekabuddhas, and the sons of the Buddha goes against the wind. |
sabbā disā sappuriso pavāyatīti sappuriso paṇḍito sīlādiguṇagandhena sabbā disā pavāyati, sabbā disā gandhena avattharatīti attho. |
‘A true person pervades all directions’ means a true person, a prudent person, pervades all directions with the fragrance of virtue, etc.; he covers all directions with fragrance is the meaning. |
♦ 10. cūḷanikāsuttavaṇṇanā AN 3.80 |
♦ 10. Commentary on the Cūḷanikā Sutta |
♦ 81. dasamassa duvidho nikkhepo atthuppattikopi pucchāvasikopi. |
♦ 81. Of the tenth, there is a twofold introduction: one arising from a story, and one from a question. |
katarātthuppattiyaṃ kassa pucchāya kathitanti ce? |
In what story and on whose question was it spoken? |
aruṇavatisuttantātthuppattiyaṃ ānandattherassa pucchāya kathitaṃ. |
It was spoken in the story of the Aruṇavatī Sutta, on the question of the venerable Ānanda. |
aruṇavatisuttanto kena kathitoti? |
By whom was the Aruṇavatī Sutta spoken? |
dvīhi buddhehi kathito sikhinā ca bhagavatā amhākañca satthārā. |
It was spoken by two Buddhas: by the Blessed One Sikhi and by our Teacher, the Blessed One. |
imasmā hi kappā ekatiṃsakappamatthake aruṇavatinagare aruṇavato rañño pabhāvatiyā nāma mahesiyā kucchismiṃ nibbattitvā paripakke ñāṇe mahābhinikkhamanaṃ nikkhamitvā sikhī bhagavā bodhimaṇḍe sabbaññutaññāṇaṃ paṭivijjhitvā pavattitavaradhammacakko aruṇavatiṃ nissāya viharanto ekadivasaṃ pātova sarīrappaṭijagganaṃ katvā mahābhikkhusaṅghaparivāro “aruṇavatiṃ piṇḍāya pavisissāmī”ti nikkhamitvā vihāradvārakoṭṭhakasamīpe ṭhito abhibhuṃ nāma aggasāvakaṃ āmantesi — “atippago kho, bhikkhu, aruṇavatiṃ piṇḍāya pavisituṃ, yena aññataro brahmaloko tenupasaṅkamissāmā”ti. |
For from this aeon, in the thirty-first aeon, in the city of Aruṇavatī, having been born in the womb of Queen Prabhāvatī, the wife of King Aruṇavato, and when his knowledge was mature, having gone forth on the great renunciation, the Blessed One Sikhi, having penetrated the knowledge of omniscience at the seat of enlightenment, and having set the excellent wheel of Dhamma in motion, while dwelling near Aruṇavatī, one day, in the early morning, having attended to his body, and surrounded by a great community of monks, having gone out, thinking, “I will enter Aruṇavatī for alms,” and having stood near the gatehouse of the monastery, addressed the chief disciple named Abhibhu: “It is too early, bhikkhu, to enter Aruṇavatī for alms. Let us approach a certain Brahma world.” |
yathāha — |
As he said: |
♦ “atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi — ‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, na tāva bhattakālo bhavissatī’ti. |
♦ “Then, bhikkhus, the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One, addressed the bhikkhu Abhibhu: ‘Let us go, brahmin, and approach a certain Brahma world; it will not yet be mealtime.’ |
‘evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. |
‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhu answered the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One. |
atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu yena aññataro brahmaloko tenupasaṅkamiṃsū”ti . |
Then, bhikkhus, the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhu approached a certain Brahma world.” |
♦ tattha mahābrahmā sammāsambuddhaṃ disvā attamano paccuggamanaṃ katvā brahmāsanaṃ paññāpetvā adāsi, therassāpi anucchavikaṃ āsanaṃ paññāpayiṃsu. |
♦ There the Mahābrahmā, seeing the Perfectly Enlightened One, was pleased, went to meet him, prepared a Brahma-seat, and gave it. They also prepared a suitable seat for the elder. |
nisīdi bhagavā paññatte āsane, theropi attano paññattāsane nisīdi. |
The Blessed One sat down on the prepared seat; the elder also sat down on the seat prepared for him. |
mahābrahmāpi dasabalaṃ vanditvā ekamantaṃ nisīdi. |
The Mahābrahmā also, having paid homage to the one with the ten powers, sat down to one side. |
♦ atha kho, bhikkhave, sikhī bhagavā abhibhuṃ bhikkhuṃ āmantesi — “paṭibhātu taṃ, brāhmaṇa, brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammīkathāti. |
♦ Then, bhikkhus, the Blessed One Sikhi addressed the bhikkhu Abhibhu: “Let it be clear to you, brahmin, to speak a Dhamma talk to the Brahmā, the Brahma-assembly, and the Brahma-courtiers. |
‘evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissuṇitvā brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammiṃ kathaṃ kathesi. |
‘Yes, venerable sir,’ bhikkhus, the bhikkhu Abhibhu, having answered the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One, spoke a Dhamma talk to the Brahmā, the Brahma-assembly, and the Brahma-courtiers. |
there dhammaṃ kathente brahmagaṇā ujjhāyiṃsu — “cirassañca mayaṃ satthu brahmalokāgamanaṃ labhimha, ayañca bhikkhu ṭhapetvā satthāraṃ sayaṃ dhammakathaṃ ārabhī”ti. |
While the elder was speaking the Dhamma, the host of Brahmas complained, “It has been a long time since we have had the Teacher come to the Brahma world, and this bhikkhu, setting aside the Teacher, has begun a Dhamma talk himself.” |
♦ satthā tesaṃ anattamanabhāvaṃ ñatvā abhibhuṃ bhikkhuṃ etadavoca — “ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca. |
♦ The Teacher, knowing their displeasure, said this to the bhikkhu Abhibhu: “They are complaining, brahmin, the Brahmas, the Brahma-assembly, and the Brahma-courtiers. |
tena hi tvaṃ — brāhmaṇa, bhiyyosomattāya saṃvejehī”ti. |
Therefore, you, brahmin, should arouse a sense of urgency in them even more.” |
thero satthu vacanaṃ sampaṭicchitvā anekavihitaṃ iddhivikubbanaṃ katvā sahassilokadhātuṃ sarena viññāpento “ārambhatha nikkamathā”ti gāthādvayaṃ abhāsi. |
The elder, having assented to the Teacher’s word, and having performed various kinds of psychic transformations, and making the thousand-world-system known with his voice, spoke the two verses, “Strive and exert yourselves.” |
kiṃ pana katvā thero sahassilokadhātuṃ viññāpesīti? |
And what did the elder do to make the thousand-world-system known? |
nīlakasiṇaṃ tāva samāpajjitvā sabbattha andhakāraṃ phari, tato “kimidaṃ andhakāran”ti sattānaṃ ābhoge uppanne ālokaṃ dassesi. |
First, having entered the blue kasina, he pervaded everywhere with darkness. Then, when the thought arose in the beings, “What is this darkness?”, he showed light. |
“kiṃ āloko ayan”ti vicinantānaṃ attānaṃ dassesi, sahassacakkavāḷe devamanussā añjaliṃ paggaṇhitvā paggaṇhitvā theraṃyeva namassamānā aṭṭhaṃsu. |
When they were wondering, “What is this light?”, he showed himself. The devas and humans in the thousand-world-system, raising their joined hands again and again, stood paying homage to the elder. |
thero “mahājano mayhaṃ dhammaṃ desentassa saraṃ suṇātū”ti imā gāthā abhāsi. |
The elder, thinking, “Let the great populace hear my voice as I teach the Dhamma,” spoke these verses. |
sabbe osaṭāya parisāya majjhe nisīditvā dhammaṃ desentassa viya saddaṃ assosuṃ. |
All heard the sound as if he were sitting in the midst of the assembled company and teaching the Dhamma. |
atthopi nesaṃ pākaṭo ahosi. |
The meaning was also clear to them. |
♦ atha kho bhagavā saddhiṃ therena aruṇavatiṃ paccāgantvā piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhusaṅghaṃ pucchi — “assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā”ti. |
♦ Then the Blessed One, having returned to Aruṇavatī with the elder, and having wandered for alms, and after the meal, having returned from the alms-round, asked the community of monks, “Did you, bhikkhus, hear the verses spoken by the bhikkhu Abhibhu while he was standing in the Brahma world?” |
te “āma, bhante”ti paṭijānitvā sutabhāvaṃ āvikarontā tadeva gāthādvayaṃ udāhariṃsu. |
They, having answered, “Yes, venerable sir,” and making known that they had heard, uttered those same two verses. |
satthā “sādhu sādhū”ti sādhukāraṃ datvā desanaṃ niṭṭhapesi. |
The Teacher, giving a shout of approval, “Good, good,” concluded the discourse. |
evaṃ tāva idaṃ suttaṃ ito ekatiṃsakappamatthake sikhinā bhagavatā kathitaṃ. |
Thus, for now, this sutta was spoken in the thirty-first aeon from this one by the Blessed One Sikhi. |
♦ amhākaṃ pana bhagavā sabbaññutaṃ patto pavattitavaradhammacakko sāvatthiṃ upanissāya jetavane viharanto jeṭṭhamūlamāsapuṇṇamadivase bhikkhū āmantetvā imaṃ aruṇavatisuttaṃ paṭṭhapesi. |
♦ But our Blessed One, having attained omniscience, and having set the excellent wheel of Dhamma in motion, while dwelling at Jetavana, near Sāvatthī, on the full moon day of the month of Jeṭṭhamūla, having addressed the bhikkhus, began this Aruṇavatī Sutta. |
ānandatthero bījaniṃ gahetvā bījayamāno ṭhitakova ādito paṭṭhāya yāva pariyosānā ekabyañjanampi ahāpetvā sakalasuttaṃ uggaṇhi. |
The venerable Ānanda, standing and fanning with a fan, learned the entire sutta from beginning to end without omitting a single letter. |
so punadivase piṇḍapātapaṭikkanto dasabalassa vattaṃ dassetvā attano divāvihāraṭṭhānaṃ gantvā saddhivihārikantevāsikesu vattaṃ dassetvā pakkantesu hiyyo kathitaṃ aruṇavatisuttaṃ āvajjento nisīdi. |
He, on the next day, after returning from the alms-round, and having shown his duty to the one with the ten powers, and having gone to his daytime resting-place, and when his co-residents and pupils, having shown their duty, had departed, sat reflecting on the Aruṇavatī Sutta spoken yesterday. |
athassa sabbaṃ suttaṃ vibhūtaṃ upaṭṭhāsi. |
Then the entire sutta appeared to him clearly. |
so cintesi — “sikhissa bhagavato aggasāvako brahmaloke ṭhatvā cakkavāḷasahasse andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā attano saddaṃ sāvento dhammakathaṃ kathesīti hiyyo satthārā kathitaṃ, sāvakassa tāva visayo evarūpo, dasa pāramiyo pūretvā sabbaññutaṃ patto pana sammāsambuddho kittakaṃ ṭhānaṃ sarena viññāpeyyā”ti. |
He thought, “The chief disciple of the Blessed One Sikhi, standing in the Brahma world, and having dispelled the darkness in a thousand world-systems, and having shown the radiance of his body, and having made his own sound heard, spoke a Dhamma talk. This was spoken yesterday by the Teacher. The sphere of a disciple is of such a kind. But a Perfectly Enlightened One, who has fulfilled the ten perfections and has attained the knowledge of omniscience, how far a place would he make known with his voice?” |
so evaṃ uppannāya vimatiyā vinodanatthaṃ taṅkhaṇeyeva bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. |
sHe, for the dispelling of the doubt that had thus arisen, at that very moment approached the Blessed One and asked that matter. |
etamatthaṃ dassetuṃ atha kho āyasmā ānandoti vuttaṃ. |
To show that, it is said, ‘Then the venerable Ānanda.’ |
♦ tattha sammukhāti sammukhībhūtena mayā etaṃ sutaṃ, na anussavena, na dūtaparamparāyāti iminā adhippāyena evamāha. |
♦ Therein, ‘in my presence’ means it was heard by me being present; not by hearsay, not by a succession of messengers. He says this with this intention. |
kīvatakaṃ pahoti sarena viññāpetunti kittakaṃ ṭhānaṃ sarīrobhāsena vihatandhakāraṃ katvā sarena viññāpetuṃ sakkoti. |
‘How far can he make it known with his voice?’ means how far a place can he make known with his voice, having made it without darkness with the radiance of his body? |
sāvako so, ānanda, appameyyā tathāgatāti idaṃ bhagavā iminā adhippāyenāha — ānanda, tvaṃ kiṃ vadesi, so padesañāṇe ṭhito sāvako. |
‘He was a disciple, Ānanda; the Tathāgatas are immeasurable’ — the Blessed One said this with this intention: Ānanda, what do you say? He was a disciple, standing on partial knowledge. |
tathāgatā pana dasa pāramiyo pūretvā sabbaññutaññāṇaṃ pattā appameyyā. |
But the Tathāgatas, having fulfilled the ten perfections and having attained the knowledge of omniscience, are immeasurable. |
so tvaṃ nakhasikhāya paṃsuṃ gahetvā mahāpathavipaṃsunā saddhiṃ upamento viya kiṃ nāmetaṃ vadesi. |
So you, taking a little dust on your fingernail and comparing it with the great earth, what is this you say? |
añño hi sāvakānaṃ visayo, añño buddhānaṃ. |
The sphere of disciples is one thing; that of Buddhas is another. |
añño sāvakānaṃ gocaro, añño buddhānaṃ. |
sThe domain of disciples is one thing; that of Buddhas is another. |
aññaṃ sāvakānaṃ balaṃ, aññaṃ buddhānanti. |
The power of disciples is one thing; that of Buddhas is another. |
iti bhagavā iminā adhippāyena appameyyabhāvaṃ vatvā tuṇhī ahosi. |
Thus the Blessed One, with this intention, having spoken of their immeasurable nature, became silent. |
♦ thero dutiyampi pucchi. |
♦ The elder asked for a second time. |
satthā, “ānanda, tvaṃ tāḷacchiddaṃ gahetvā anantākāsena upamento viya, cātakasakuṇaṃ gahetvā diyaḍḍhayojanasatikena supaṇṇarājena upamento viya, hatthisoṇḍāya udakaṃ gahetvā mahāgaṅgāya upamento viya, caturatanike āvāṭe udakaṃ gahetvā sattahi sarehi upamento viya, nāḷikodanamattalābhiṃ manussaṃ gahetvā cakkavattiraññā upamento viya, paṃsupisācakaṃ gahetvā sakkena devaraññā upamento viya, khajjopanakappabhaṃ gahetvā sūriyappabhāya upamento viya kiṃ nāmetaṃ vadesīti dīpento dutiyampi appameyyabhāvameva vatvā tuṇhī ahosi. |
The Teacher, as if comparing one taking a palmyra seed-hole with the endless sky, or comparing one taking a cātaka bird with the king of the supaṇṇas, who is one and a half yojanas in size, or comparing one taking water with an elephant’s trunk with the great Ganges, or comparing one taking water in a four-cubit pit with the seven great lakes, or comparing one taking a man who gets only a measure of rice with a wheel-turning king, or comparing one taking a dust-demon with Sakka, the king of the devas, or comparing the radiance of a firefly with the radiance of the sun, and showing, “What is this you say, Ānanda?”, for the second time, having spoken of their immeasurable nature, became silent. |
tato thero cintesi — “satthā mayā pucchito na tāva kathesi, handa naṃ yāvatatiyaṃ yācitvā buddhasīhanādaṃ nadāpessāmī”ti. |
'Then the elder thought, “The Teacher, though asked by me, has not yet spoken. Come, I will ask him for the third time and make him utter a Buddha’s lion’s roar.” |
so tatiyampi yāci. |
So he asked for the third time. |
taṃ dassetuṃ tatiyampi khotiādi vuttaṃ. |
To show that, it is said, ‘For the third time.’ |
athassa bhagavā byākaronto sutā te ānandātiādimāha. |
Then the Blessed One, answering him, said, ‘Have you heard, Ānanda,’ etc. |
thero cintesi — “satthā me ‘sutā te, ānanda, sahassī cūḷanikā lokadhātū’ti ettakameva vatvā tuṇhī jāto, idāni buddhasīhanādaṃ nadissatī”ti so satthāraṃ yācanto etassa bhagavā kālotiādimāha. |
The elder thought, “The Teacher, having said only this much to me, ‘Have you heard, Ānanda, of the thousand-fold minor world-system?’, has become silent. Now he will utter a Buddha’s lion’s roar.” So, requesting the Teacher, he said, ‘This, Blessed One, is the time,’ etc. |
♦ bhagavāpissa vitthārakathaṃ kathetuṃ tena hānandātiādimāha. |
♦ The Blessed One, to give a detailed talk to him, said, ‘In that case, Ānanda,’ etc. |
tattha yāvatāti yattakaṃ ṭhānaṃ. |
Therein, ‘as far as’ means as far as the place. |
candimasūriyāti candimā ca sūriyo ca. |
‘The sun and moon’ means both the sun and the moon. |
pariharantīti vicaranti. |
‘They revolve’ means they wander. |
disā bhantīti sabbadisā obhāsanti. |
‘They shine on the directions’ means they illuminate all directions. |
virocanāti virocamānā. |
‘Illuminating’ means illuminating. |
ettāvatā ekacakkavāḷaṃ paricchinditvā dassitaṃ hoti. |
By this much, one world-system is defined and shown. |
idāni taṃ sahassaguṇaṃ katvā dassento tāva sahassadhā lokoti āha. |
Now, to show it as a thousand-fold, he said, ‘so far a thousand-fold world.’ |
tasmiṃ sahassadhā loketi tasmiṃ sahassacakkavāḷe. |
‘In that thousand-fold world’ means in that thousand-fold world-system. |
sahassaṃ cātumahārājikānanti sahassaṃ cātumahārājikānaṃ devalokānaṃ. |
‘A thousand Cātumahārājikas’ means a thousand devalokas of the Cātumahārājikas. |
yasmā pana ekekasmiṃ cakkavāḷe cattāro cattāro mahārājāno, tasmā cattāri mahārājasahassānīti vuttaṃ. |
But because in each world-system there are four great kings, therefore it is said, “four thousand great kings.” |
iminā upāyena sabbattha attho veditabbo. |
In this way, the meaning should be known everywhere. |
cūḷanikāti khuddikā. |
‘Minor’ means small. |
ayaṃ sāvakānaṃ visayo. |
This is the sphere of the disciples. |
kasmā panesā ānītāti? |
And why is it brought in? |
majjhimikāya lokadhātuyā paricchedadassanatthaṃ. |
To show the definition of the middling world-system. |
♦ yāvatāti yattakā. |
♦ ‘As far as’ means as far as. |
tāva sahassadhāti tāva sahassabhāgena. |
‘So far a thousand-fold’ means by so far a thousand-fold. |
dvisahassī majjhimikā lokadhātūti ayaṃ sahassacakkavāḷāni sahassabhāgena gaṇetvā dasasatasahassacakkavāḷaparimāṇā dvisahassī majjhimikā nāma lokadhātu. |
‘The twice-thousand middling world-system’ means this, having counted the thousand world-systems by a thousand-fold, is the twice-thousand middling world-system, of the size of a hundred thousand crores of world-systems. |
ayaṃ sāvakānaṃ avisayo, buddhānameva visayo. |
This is not the sphere of the disciples, but only the sphere of the Buddhas. |
ettakepi hi ṭhāne tathāgatā andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā sarena viññāpetuṃ sakkontīti dīpeti. |
It shows that even in this much of a place, the Tathāgatas are able to dispel the darkness, show the radiance of their bodies, and make it known with their voice. |
ettakena buddhānaṃ jātikkhettaṃ nāma dassitaṃ. |
By this much, the birth-field of the Buddhas is shown. |
bodhisattānañhi pacchimabhave devalokato cavitvā mātukucchiyaṃ paṭisandhiggahaṇadivase ca kucchito nikkhamanadivase ca mahābhinikkhamanadivase ca sambodhidhammacakkappavattanāayusaṅkhāravossajjanaparinibbānadivasesu ca ettakaṃ ṭhānaṃ kampati. |
For when the Bodhisattas, in their last existence, having passed away from the devaloka, on the day of taking conception in their mother’s womb, and on the day of coming out from the womb, and on the day of the great renunciation, and on the days of enlightenment, the turning of the wheel of Dhamma, the relinquishing of the life-force, and the final Nibbāna, this much of a place quakes. |
♦ tisahassī mahāsahassīti sahassito paṭṭhāya tatiyāti tisahassī, sahassaṃ sahassadhā katvā gaṇitaṃ majjhimikaṃ sahassadhā katvā gaṇitattā mahantehi sahassehi gaṇitāti mahāsahassī. |
♦ ‘The thrice-thousand great-thousand’ means the third from the thousand, thus thrice-thousand; because it is counted by taking the middling, which is counted by taking a thousand a thousand-fold, a thousand-fold, it is counted with great thousands, thus great-thousand. |
ettāvatā koṭisatasahassacakkavāḷaparimāṇo loko dassito hoti. |
By this much, a world of the size of a hundred thousand crores of world-systems is shown. |
bhagavā ākaṅkhamāno ettake ṭhāne andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā sarena viññāpeyyāti. |
The Blessed One, if he wished, would dispel the darkness in this much of a place, show the radiance of his body, and make it known with his voice. |
gaṇakaputtatissatthero pana evamāha — “na tisahassimahāsahassilokadhātuyā evaṃ parimāṇaṃ. |
But the elder Gaṇakaputta Tissa said thus: “The thrice-thousand great-thousand world-system is not of this size. |
idañhi ācariyānaṃ sajjhāyamuḷhakaṃ vācāya parihīnaṭṭhānaṃ, dasakoṭisatasahassacakkavāḷaparimāṇaṃ pana ṭhānaṃ tisahassimahāsahassilokadhātu nāmā”ti. |
For this is a place where the teachers have become confused in their recitation, a place where their speech has failed. But a place of the size of ten hundred thousand crores of world-systems is called the thrice-thousand great-thousand world-system.” |
ettāvatā hi bhagavatā āṇākkhettaṃ nāma dassitaṃ. |
By this much, the field of authority of the Blessed One is shown. |
etasmiñhi antare āṭānāṭiyaparittaisigiliparittadhajaggaparittabojjhaṅgaparittakhandhaparitta- moraparittamettaparittaratanaparittānaṃ āṇā pharati. |
For within this, the authority of the Āṭānāṭiya Paritta, the Isigili Paritta, the Dhajagga Paritta, the Bojjhaṅga Paritta, the Khandha Paritta, the Mora Paritta, the Metta Paritta, and the Ratana Paritta extends. |
yāvatā pana ākaṅkheyyāti yattakaṃ ṭhānaṃ iccheyya, iminā visayakkhettaṃ dasseti. |
‘As far as he would wish’ means as far as the place he would wish; by this, he shows the field of his sphere. |
buddhānañhi visayakkhettassa pamāṇaparicchedo nāma natthi, natthikabhāve cassa imaṃ opammaṃ āharanti — koṭisatasahassacakkavāḷamhi yāva brahmalokā sāsapehi pūretvā sace koci puratthimāya disāya ekacakkavāḷe ekaṃ sāsapaṃ pakkhipanto āgaccheyya, sabbepi te sāsapā parikkhayaṃ gaccheyyuṃ, na tveva puratthimāya disāya cakkavāḷāni. |
For there is no measure or definition of the field of the sphere of the Buddhas. And for its non-existence, they bring this simile: if one were to fill a hundred thousand crores of world-systems up to the Brahma world with mustard seeds, and if some man, coming from the eastern direction, were to put one mustard seed in one world-system, all those mustard seeds would be exhausted, but not the world-systems of the eastern direction. |
dakkhiṇādīsupi eseva nayo. |
In the southern, etc., the same method applies. |
tattha buddhānaṃ avisayo nāma natthi. |
Therein, there is no place that is not the sphere of the Buddhas. |
♦ evaṃ vutte thero cintesi — “satthā evamāha — ‘ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’ti. |
When this was said, the elder thought: “The Teacher said thus: ‘If he wishes, Ānanda, a Tathāgata could make his voice heard throughout a thrice-thousand great-thousand world-system, or for as far as he would wish.’ |
visamo kho panāyaṃ loko, anantāni cakkavāḷāni, ekasmiṃ ṭhāne sūriyo uggato hoti, ekasmiṃ ṭhāne majjhe ṭhito, ekasmiṃ ṭhāne atthaṅgato. |
But this world is uneven; the world-systems are endless. In one place the sun has risen, in one place it is at the meridian, in one place it has set. |
ekasmiṃ ṭhāne paṭhamayāmo hoti, ekasmiṃ ṭhāne majjhimayāmo, ekasmiṃ ṭhāne pacchimayāmo. |
In one place it is the first watch, in one place the middle watch, in one place the last watch. |
sattāpi kammappasutā, khiḍḍāpasutā, āhārappasutāti evaṃ tehi tehi kāraṇehi vikkhittā ca pamattā ca honti. |
And beings are devoted to their work, devoted to play, and devoted to food; thus for these and those reasons, they are distracted and heedless. |
kathaṃ nu kho te satthā sarena viññāpeyyā”ti. |
How then would the Teacher make them hear with his voice?” |
so evaṃ cintetvā vimaticchedanatthaṃ tathāgataṃ pucchanto yathā kathaṃ panātiādimāha. |
He, having thought thus, and for the purpose of cutting off his doubt, and questioning the Tathāgata, said, ‘But how,’ etc. |
♦ athassa satthā byākaronto idhānanda, tathāgatotiādimāha. |
♦ Then the Teacher, answering him, said, ‘Here, Ānanda, a Tathāgata,’ etc. |
tattha obhāsena phareyyāti sarīrobhāsena phareyya. |
Therein, ‘he would pervade with radiance’ means he would pervade with the radiance of his body. |
pharamāno panesa kiṃ kareyyāti? |
And while pervading, what would he do? |
yasmiṃ ṭhāne sūriyo paññāyati, tattha naṃ attano ānubhāvena atthaṃ gameyya. |
In the place where the sun is seen, he would make it set by his own power. |
yattha pana na paññāyati, tattha naṃ uṭṭhāpetvā majjhe ṭhapeyya . |
But where it is not seen, he would raise it and place it in the middle. |
tato yattha sūriyo paññāyati, tattha manussā “adhunāva sūriyo paññāyittha, so idāneva atthaṅgamito, nāgāvaṭṭo nu kho ayaṃ, bhūtāvaṭṭayakkhāvaṭṭadevatāvaṭṭānaṃ aññataro”ti vittakkaṃ uppādeyyuṃ. |
Then, where the sun is seen, the people would have the thought, “The sun was just seen, and now it has set. Is this a nāga-vortex, or some other among a bhūta-vortex, a yakkha-vortex, or a deva-vortex?” |
yattha pana na paññāyati, tattha manussā “adhunāva sūriyo atthaṅgamito, svāyaṃ idāneva uṭṭhito, kiṃ nu kho ayaṃ nāgāvaṭṭabhūtāvaṭṭayakkhāvaṭṭadevatāvaṭṭānaṃ aññataro”ti vitakkaṃ uppādeyyuṃ. |
But where it is not seen, the people would have the thought, “The sun had just set, and now it has risen. What is this, a nāga-vortex, a bhūta-vortex, a yakkha-vortex, or some other among a deva-vortex?” |
tato tesu manussesu ālokañca andhakārañca āvajjitvā “kiṃ paccayā nu kho idan”ti pariyesamānesu satthā nīlakasiṇaṃ samāpajjitvā bahalandhakāraṃ patthareyya. |
Then, while those people are reflecting on the light and the darkness and are searching, “What is the cause of this?”, the Teacher, having entered the blue kasina, would spread a thick darkness. |
kasmā? tesaṃ kammādippasutānaṃ sattānaṃ santāsajananatthaṃ. |
Why? For the purpose of causing terror in those beings who are devoted to their work, etc. |
atha nesaṃ santāsaṃ āpannabhāvaṃ ñatvā odātakasiṇasamāpattiṃ samāpajjitvā paṇḍaraṃ ghanabuddharasmiṃ vissajjento candasahassasūriyasahassauṭṭhānakālo viya ekappahāreneva sabbaṃ ekālokaṃ kareyya. |
Then, knowing that they have become terrified, and having entered the white kasina attainment, and emitting a white, dense Buddha-ray, as if it were the time of the rising of a thousand moons and a thousand suns, he would make everything a single light with a single stroke. |
tañca kho tilabījamattena kāyappadesena obhāsaṃ muñcanto. |
And that, while emitting radiance from a part of his body the size of a sesame seed. |
yo hi cakkavāḷapathaviṃ dīpakapallakaṃ katvā mahāsamudde udakaṃ telaṃ katvā sineruṃ vaṭṭiṃ katvā aññasmiṃ sinerumuddhani ṭhapetvā jāleyya, so ekacakkavāḷeyeva ālokaṃ kareyya. |
For he who, having made the earth of the world-system a lamp-saucer, and the water in the great ocean oil, and Sineru a wick, and having placed it on another Sineru peak, were to light it, he would make a light in only one world-system. |
tato paraṃ vidatthimpi obhāsetuṃ na sakkuṇeyya. |
Beyond that, he would not be able to illuminate even a span. |
tathāgato pana tilaphalappamāṇena sarīrappadesena obhāsaṃ muñcitvā tisahassimahāsahassilokadhātuṃ ekobhāsaṃ kareyya tato vā pana bhiyyo. |
But the Tathāgata, emitting radiance from a part of his body the size of a sesame fruit, would make the thrice-thousand great-thousand world-system a single radiance, or even more. |
evaṃ mahantā hi buddhaguṇāti. |
For so great are the qualities of the Buddhas. |
♦ taṃ ālokaṃ sañjāneyyunti taṃ ālokaṃ disvā “yena sūriyo atthañceva gamito uṭṭhāpito ca, bahalandhakārañca vissaṭṭhaṃ, esa so puriso idāni ālokaṃ katvā ṭhito, aho acchariyapuriso”ti añjaliṃ paggayha namassamānā nisīdeyyuṃ. |
♦ ‘They would know that light’ means seeing that light, and thinking, “He by whom the sun was both made to set and to rise, and a thick darkness was emitted, that person is now standing, having created a light. Oh, what a wonderful person!”, they would sit, raising their joined hands and paying homage. |
saddamanussāveyyāti dhammakathāsaddamanussāveyya. |
‘He would make his voice heard’ means he would make the sound of his Dhamma talk heard. |
yo hi ekaṃ cakkavāḷapabbataṃ bheriṃ katvā mahāpathaviṃ bhericammaṃ katvā sineruṃ daṇḍaṃ katvā aññasmiṃ sinerumatthake ṭhapetvā ākoṭeyya, so ekacakkavāḷeyeva taṃ saddaṃ sāveyya, parato vidatthimpi atikkāmetuṃ na sakkuṇeyya. |
For he who, having made one world-system mountain a drum, and the great earth a drum-skin, and Sineru a stick, and having stood on another Sineru peak, were to strike it, he would make that sound heard in only one world-system; he would not be able to make it pass even a span beyond. |
tathāgato pana pallaṅke vā pīṭhe vā nisīditvā tisahassimahāsahassilokadhātuṃ sarena viññāpeti, tato vā pana bhiyyo, evaṃ mahānubhāvā tathāgatāti. |
But the Tathāgata, sitting on a couch or a chair, makes his voice heard in a thrice-thousand great-thousand world-system, or even more. So great is the power of the Tathāgatas. |
iti bhagavā iminā ettakena visayakkhettameva dasseti. |
Thus the Blessed One, by this much, shows only the field of his sphere. |
♦ imañca pana buddhasīhanādaṃ sutvā therassa abbhantare balavapīti uppannā, so pītivasena udānaṃ udānento lābhā vata metiādimāha. |
♦ And having heard this Buddha’s lion’s roar, a strong joy arose within the elder. He, by the power of his joy, uttering an exclamation, said, ‘A gain indeed for me,’ etc. |
tattha yassa me satthā evaṃmahiddhikoti yassa mayhaṃ satthā evaṃmahiddhiko, tassa mayhaṃ evaṃmahiddhikassa satthu paṭilābho lābhā ceva suladdhañcāti attho. |
Therein, ‘for whom my Teacher is of such great psychic power’ means for me, whose Teacher is of such great psychic power, the attainment of such a Teacher of great psychic power is a gain and a great gain is the meaning. |
atha vā yvāhaṃ evarūpassa satthuno pattacīvaraṃ gahetvā vicarituṃ, pādaparikammaṃ piṭṭhiparikammaṃ kātuṃ, mukhadhovanaudakanhānodakāni dātuṃ, gandhakuṭipariveṇaṃ sammajjituṃ, uppannāya kaṅkhāya pañhaṃ pucchituṃ, madhuradhammakathañca sotuṃ labhāmi, ete sabbepi mayhaṃ lābhā ceva suladdhañcātipi sandhāya evamāha. |
Or, that I get to wander about, taking the bowl and robe of such a Teacher, to do the personal service of his feet and back, to give water for washing his face and for bathing, to sweep the fragrant chamber and the cell, to ask a question when a doubt has arisen, and to hear his sweet Dhamma talk, all these are my gains and a great gain. He says thus with this in mind. |
ettha ca bhagavato andhakārālokasaddasavanasaṅkhātānaṃ iddhīnaṃ mahantatāya mahiddhikatā, tāsaṃyeva anupharaṇena mahānubhāvatā veditabbā. |
And here, by the greatness of the psychic powers of the Blessed One, namely of darkness, light, and hearing the sound, there is great psychic power; by the pervasion of those very things, there is great power, it should be known. |
udāyīti lāḷudāyitthero. |
‘Udāyī’ means the elder Lāḷudāyī. |
so kira pubbe upaṭṭhākatthere āghātaṃ bandhitvā carati. |
It is said that he formerly went about bearing a grudge against the attending elder. |
tasmā idāni okāsaṃ labhitvā imasmiṃ buddhasīhanādapariyosāne jalamānaṃ dīpasikhaṃ nibbāpento viya carantassa goṇassa tuṇḍe pahāraṃ dento viya bhattabharitaṃ pātiṃ avakujjanto viya therassa pasādabhaṅgaṃ karonto evamāha. |
Therefore, now, having found an opportunity, at the end of this Buddha’s lion’s roar, he said thus, as if extinguishing a burning lamp-flame, as if striking the snout of a moving bull, as if overturning a bowl full of rice, and causing the elder’s pleasure to be broken. |
♦ evaṃ vutte bhagavāti evaṃ udāyittherena vutte bhagavā yathā nāma papātataṭe ṭhatvā pavedhamānaṃ purisaṃ ekamante ṭhito hitesī puriso “ito ehi ito ehī”ti punappunaṃ vadeyya, evamevaṃ udāyittheraṃ tasmā vacanā nivārento mā hevaṃ udāyi, mā hevaṃ udāyīti āha. |
♦ ‘When this was said, the Blessed One’ — when this was said by the elder Udāyī, the Blessed One, just as a benevolent man standing to one side would say again and again, “Come here, come here,” to a man who is trembling while standing on the edge of a cliff, in the same way, preventing the elder Udāyī from that speech, said, ‘Do not so, Udāyī, do not so, Udāyī.’ |
tattha hīti nipātamattaṃ, mā evaṃ avacāti attho. |
Therein, ‘hi’ is just a particle; the meaning is, do not speak thus. |
mahārajjanti cakkavattirajjaṃ. |
‘A great kingdom’ means a wheel-turning kingdom. |
nanu ca satthā ekassa sāvakassa dhammadesanāya uppannapasādassa mahānisaṃsaṃ aparicchinnaṃ akāsi, so kasmā imassa buddhasīhanādaṃ ārabbha uppannassa pasādassa ānisaṃsaṃ paricchindatīti? |
But did not the Teacher make the great benefit of the pleasure that arose from the Dhamma discourse of one disciple immeasurable? Why does he define the benefit of the pleasure that arose from this Buddha’s lion’s roar? |
ariyasāvakassa ettakāttabhāvaparimāṇattā. |
Because of the limit of the existences of a noble disciple. |
dandhapaññopi hi sotāpanno sattakkhattuṃ devesu ca manussesu ca attabhāvaṃ paṭilabhati, tenassa gatiṃ paricchindanto evamāha. |
For even a dull-witted stream-enterer obtains an existence seven times among devas and humans. Therefore, defining his destination, he said thus. |
diṭṭheva dhammeti imasmiṃyeva attabhāve ṭhatvā. |
‘In this very life’ means standing in this very life. |
parinibbāyissatīti appaccayaparinibbānena parinibbāyissati. |
‘He will be finally extinguished’ means he will be finally extinguished by the final Nibbāna without conditions. |
iti nibbānena kūṭaṃ gaṇhanto imaṃ sīhanādasuttaṃ niṭṭhāpesīti. |
Thus, bringing it to a peak with Nibbāna, he concluded this Sīhanāda Sutta. |
♦ ānandavaggo tatiyo. |
♦ The third chapter, on Ānanda. |
♦ (9) 4. samaṇavaggo |
♦ (9) 4. The Samaṇa Vagga |
♦ 1. samaṇasuttavaṇṇanā AN 3.81 |
♦ 1. Commentary on the Samaṇa Sutta |
♦ 82. catutthassa paṭhame samaṇiyānīti samaṇasantakāni. |
♦ 82. In the first of the fourth, ‘belonging to an ascetic’ means belonging to an ascetic. |
samaṇakaraṇīyānīti samaṇena kattabbakiccāni. |
‘To be done by an ascetic’ means the duties to be done by an ascetic. |
adhisīlasikkhāsamādānantiādīsu samādānaṃ vuccati gahaṇaṃ, adhisīlasikkhāya samādānaṃ gahaṇaṃ pūraṇaṃ adhisīlasikkhāsamādānaṃ. |
In ‘the undertaking of the training in the higher virtue,’ etc., undertaking is called taking up; the undertaking of the training in the higher virtue is the taking up and fulfilling of it. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
ettha ca sīlaṃ adhisīlaṃ, cittaṃ adhicittaṃ, paññā adhipaññāti ayaṃ vibhāgo veditabbo. |
And here, this distinction should be known: virtue is the higher virtue, mind is the higher mind, wisdom is the higher wisdom. |
tattha pañcasīlaṃ sīlaṃ nāma, taṃ upādāya dasasīlaṃ adhisīlaṃ nāma, tampi upādāya catupārisuddhisīlaṃ adhisīlaṃ nāma. |
Therein, the five precepts are called virtue; depending on that, the ten precepts are called the higher virtue; and depending on that, the fourfold purification of virtue is called the higher virtue. |
apica sabbampi lokiyasīlaṃ sīlaṃ nāma, lokuttarasīlaṃ adhisīlaṃ, tadeva sikkhitabbato sikkhāti vuccati. |
Moreover, all worldly virtue is called virtue; supramundane virtue is the higher virtue. That, because it is to be trained in, is called training. |
kāmāvacaracittaṃ pana cittaṃ nāma, taṃ upādāya rūpāvacaraṃ adhicittaṃ nāma, tampi upādāya arūpāvacaraṃ adhicittaṃ nāma. |
The mind of the sense-sphere, however, is called mind; depending on that, the mind of the form-sphere is called the higher mind; and depending on that, the mind of the formless sphere is called the higher mind. |
apica sabbampi lokiyacittaṃ cittameva, lokuttaraṃ adhicittaṃ. |
Moreover, all worldly mind is just mind; supramundane is the higher mind. |
paññāyapi eseva nayo. |
In wisdom, the same method applies. |
tasmāti yasmā imāni tīṇi samaṇakaraṇīyāni, tasmā. |
‘Therefore’ means because these three are to be done by an ascetic, therefore. |
tibboti bahalo. |
‘Strong’ means intense. |
chandoti kattukamyatākusalacchando. |
‘Desire’ means the wholesome desire to act. |
iti imasmiṃ suttante tisso sikkhā lokiyalokuttarā kathitāti. |
Thus in this sutta, the three trainings are described as worldly and supramundane. |
♦ 2. gadrabhasuttavaṇṇanā AN 3.82 |
♦ 2. Commentary on the Gadrabha Sutta |
♦ 83. dutiye piṭṭhito piṭṭhitoti pacchato pacchato. |
♦ 83. In the second, ‘from behind, from behind’ means from behind, from behind. |
ahampi dammo ahampi dammoti ahampi “dammo dammamāno”ti vadamāno gāvīti. |
‘I too am tamed, I too am tamed’ means I too am a cow, saying, “I am being tamed, I am being tamed.” |
seyyathāpi gunnanti yathā gāvīnaṃ. |
‘Just as of cows’ means just as of cows. |
gāvo hi kāḷāpi rattāpi setādivaṇṇāpi honti, gadrabhassa pana tādiso vaṇṇo nāma natthi. |
For cows are black, red, white, etc., in color; but a donkey has no such color. |
yathā ca vaṇṇo, evaṃ saropi padampi aññādisameva. |
And just as with the color, so too the sound and the gait are different. |
sesaṃ uttānatthameva. |
The rest is clear. |
imasmimpi sutte tisso sikkhā missikāva kathitāti. |
In this sutta also, the three trainings are described as mixed. |
♦ 3. khettasuttavaṇṇanā AN 3.83 |
♦ 3. Commentary on the Khetta Sutta |
♦ 84. tatiye paṭikaccevāti paṭhamameva. |
♦ 84. In the third, ‘first of all’ means first of all. |
sukaṭṭhaṃ karotīti naṅgalena sukaṭṭhaṃ karoti. |
‘He makes it well-ploughed’ means he makes it well-ploughed with a plough. |
sumatikatanti matiyā suṭṭhu samīkataṃ. |
‘Well-levelled’ means well-levelled with a leveller. |
kālenāti vapitabbayuttakālena. |
‘At the right time’ means at the time when it is proper to be sown. |
sesaṃ uttānameva. |
The rest is clear. |
idhāpi tisso sikkhā missikāva kathitā. |
Here too, the three trainings are described as mixed. |
♦ 4. vajjiputtasuttavaṇṇanā AN 3.84 |
♦ 4. Commentary on the Vajjiputta Sutta |
♦ 85. catutthe vajjiputtakoti vajjirājakulassa putto. |
♦ 85. In the fourth, ‘a Vajjian son’ means a son of the Vajjian royal family. |
diyaḍḍhasikkhāpadasatanti paṇṇāsādhikaṃ sikkhāpadasataṃ. |
‘One hundred and fifty training rules’ means one hundred and fifty-odd training rules. |
tasmiṃ samaye paññattāni sikkhāpadāneva sandhāyetaṃ vuttaṃ. |
This is said with reference to the training rules that had been laid down at that time. |
so kira bhikkhu ajjavasampanno ujujātiko avaṅko akuṭilo, tasmā “ahaṃ ettakāni sikkhāpadāni rakkhituṃ sakkuṇeyyaṃ vā na vā”ti cintetvā satthu ārocesi. |
That bhikkhu, it is said, was newly ordained, of an upright nature, not crooked, not deceitful. Therefore, thinking, “Will I be able to keep so many training rules or not?”, he informed the Teacher. |
sakkomahanti sakkomi ahaṃ. |
‘I am able’ means I am able. |
so kira “ettakesu sikkhāpadesu sikkhantassa agaru tīsu sikkhāsu sikkhitun”ti maññamāno evamāha. |
He, it is said, thinking, “For one who trains in so many training rules, it is not hard to train in the three trainings,” said thus. |
atha bhagavā yathā nāma paññāsa tiṇakalāpiyo ukkhipituṃ asakkontassa kalāpiyasataṃ bandhitvā sīse ṭhapeyya, evameva ekissāpi sikkhāya sikkhituṃ asakkontassa aparā dvepi sikkhā upari pakkhipanto tasmātiha tvaṃ bhikkhūtiādimāha. |
Then the Blessed One, just as, for one who is not able to lift fifty bundles of grass, one would tie a hundred bundles of grass and place them on his head, in the same way, for one who is not able to train in even one training, he, putting the other two trainings on top, said, ‘Therefore, you, bhikkhu,’ etc. |
sukhumālo kira uttaro nāma jānapadamanusso lohapāsādavihāre vasati. |
tIt is said that a certain delicate country-man named Uttara was living in the Lohapāsāda monastery. |
atha naṃ daharabhikkhū āhaṃsu — “uttara, aggisālā ovassati, tiṇaṃ kappiyaṃ katvā dehī”ti. |
Then the young bhikkhus said to him, “Uttara, the fire-hall is leaking; make some grass allowable and give it to us.” |
taṃ ādāya aṭaviṃ gantvā tena lāyitaṃ tiṇaṃyeva karaḷe bandhitvā “paññāsa karaḷe gahetuṃ sakkhissasi uttarā”ti āhaṃsu. |
Taking him and going to the forest, they tied up the very grass that had been cut by him in bundles and said, “Will you be able to take fifty bundles, Uttara?” |
so “na sakkhissāmī”ti āha. |
He said, “I will not be able to.” |
asītiṃ pana sakkhissasīti? |
“But will you be able to take eighty?” |
na sakkhissāmi, bhanteti. |
“I will not be able, venerable sirs.” |
ekaṃ karaḷasataṃ sakkhissasīti? |
“Will you be able to take a hundred bundles?” |
āma, bhante, gaṇhissāmīti. |
“Yes, venerable sirs, I will take them.” |
daharabhikkhū karaḷasataṃ bandhitvā tassa sīse ṭhapayiṃsu. |
The young bhikkhus tied a hundred bundles and placed them on his head. |
so ukkhipitvā nitthunanto gantvā aggisālāya samīpe pātesi. |
He lifted them and, groaning, went and dropped them near the fire-hall. |
atha naṃ bhikkhū “kilantarūposi uttarā”ti āhaṃsu. |
Then the bhikkhus said to him, “You seem tired, Uttara.” |
āma, bhante, daharā bhikkhū maṃ vañcesuṃ, imaṃ ekampi karaḷasataṃ ukkhipituṃ asakkontaṃ maṃ “paṇṇāsa karaḷe ukkhipāhī”ti vadiṃsu. |
“Yes, venerable sirs, the young bhikkhus have deceived me. They said to me, who am not able to lift even one of these hundred bundles, ‘Lift fifty bundles.’” |
āma, uttara, vañcayiṃsu tanti. |
“Yes, Uttara, they have deceived you.” |
evaṃ sampadamidaṃ veditabbaṃ. |
This should be understood as similar. |
idhāpi tisso sikkhā missikāva kathitā. |
Here too, the three trainings are described as mixed. |
♦ 5. sekkhasuttavaṇṇanā AN 3.85 |
♦ 5. Commentary on the Sekkha Sutta |
♦ 86. pañcame ujumaggānusārinoti ujumaggo vuccati ariyamaggo, taṃ anussarantassa paṭipannakassāti attho. |
♦ 86. In the fifth, ‘following the straight path’ means the straight path is called the noble path; of one who follows that, who has entered on it, is the meaning. |
khayasmiṃ paṭhamaṃ ñāṇanti paṭhamameva maggañāṇaṃ uppajjati. |
s‘First there is knowledge in the destruction’ means first the knowledge of the path arises. |
maggo hi kilesānaṃ khepanato khayo nāma, taṃsampayuttaṃ ñāṇaṃ khayasmiṃ ñāṇaṃ nāma. |
For the path, because it destroys the defilements, is called destruction; the knowledge associated with it is called knowledge in the destruction. |
tato aññā anantarāti tato catutthamaggañāṇato anantarā aññā uppajjati, arahattaphalaṃ uppajjatīti attho. |
‘Then direct knowledge immediately after’ means then, immediately after the knowledge of the fourth path, direct knowledge arises; the fruit of arahantship arises is the meaning. |
aññāvimuttassāti arahattaphalavimuttiyā vimuttassa. |
‘Of one liberated by direct knowledge’ means of one liberated by the liberation of the fruit of arahantship. |
ñāṇaṃ ve hotīti paccavekkhaṇañāṇaṃ hoti. |
‘There is knowledge’ means there is the knowledge of reflection. |
iti suttepi gāthāsupi satta sekhā kathitā. |
Thus in both the sutta and the verses, the seven trainees are described. |
avasāne pana khīṇāsavo dassitoti. |
But at the end, the arahant is shown. |
♦ 6. paṭhamasikkhāsuttavaṇṇanā AN 3.86 |
♦ 6. Commentary on the Paṭhama Sikkhā Sutta |
♦ 87. chaṭṭhe attakāmāti attano hitakāmā. |
♦ 87. In the sixth, ‘desiring their own welfare’ means desiring their own benefit. |
yatthetaṃ sabbaṃ samodhānaṃ gacchatīti yāsu sikkhāsu sabbametaṃ diyaḍḍhasikkhāpadasataṃ saṅgahaṃ gacchati. |
‘In which all this is included’ means in which trainings all this, the one hundred and fifty-odd training rules, is included. |
paripūrakārī hotīti samattakārī hoti. |
‘He is a fulfiller’ means he is a complete doer. |
mattaso kārīti pamāṇena kārako, sabbena sabbaṃ kātuṃ na sakkotīti attho. |
‘He acts in measure’ means he is a doer in measure; the meaning is that he is not able to do everything in every way. |
khuddānukhuddakānīti cattāri pārājikāni ṭhapetvā sesasikkhāpadāni. |
‘The minor and secondary’ means, setting aside the four pārājika offenses, the remaining training rules. |
tatrāpi saṅghādisesaṃ khuddakaṃ, thullaccayaṃ anukhuddakaṃ nāma. |
Therein, the saṅghādisesa is called minor; the thullaccaya is called secondary. |
thullaccayañca khuddakaṃ, pācittiyaṃ anukhuddakaṃ nāma, pācittiyañca khuddakaṃ, pāṭidesaniyadukkaṭadubbhāsitāni anukhuddakāni nāma. |
The thullaccaya is called minor; the pācittiya is called secondary. The pācittiya is called minor; the pāṭidesanīya, dukkaṭa, and dubbhāsita are called secondary. |
ime pana aṅguttaramahānikāyavaḷañjanakāacariyā “cattāri pārājikāni ṭhapetvā sesāni sabbānipi khuddānukhuddakānī”ti vadanti. |
But these teachers of the Mahānikāya of the Aṅguttara say, “Setting aside the four pārājika offenses, all the remaining are minor and secondary.” |
tāni āpajjatipi vuṭṭhātipīti ettha pana khīṇāsavo tāva lokavajjaṃ nāpajjati, paṇṇattivajjameva āpajjati. |
‘He commits and he rises from them’ — here, however, an arahant does not commit a worldly offense, but he does commit a conventional offense. |
āpajjanto ca kāyenapi vācāyapi cittenapi āpajjati. |
And in committing, he commits with the body, with speech, and with the mind. |
kāyena āpajjanto kuṭikārasahaseyyādīni āpajjati, vācāya āpajjanto sañcarittapadasodhammādīni, cittena āpajjanto rūpiyapaṭiggahaṇaṃ āpajjati. |
Committing with the body, he commits offenses of building a hut, sleeping together, etc. Committing with speech, he commits offenses of acting as a go-between, of perverting the words of the Dhamma, etc. Committing with the mind, he commits the offense of accepting gold and silver. |
sekkhesupi eseva nayo. |
In the trainees, the same method applies. |
na hi mettha, bhikkhave, abhabbatā vuttāti, bhikkhave, na hi mayā ettha evarūpaṃ āpattiṃ āpajjane ca vuṭṭhāne ca ariyapuggalassa abhabbatā kathitā. |
‘For I have not, bhikkhus, spoken of an inability here’ means, bhikkhus, I have not spoken of an inability for a noble person in committing and rising from such an offense. |
ādibrahmacariyakānīti maggabrahmacariyassa ādibhūtāni cattāri mahāsīlasikkhāpadāni. |
‘The fundamentals of the holy life’ means the four great training rules of virtue which are the beginning of the holy life of the path. |
brahmacariyasāruppānīti tāniyeva catumaggabrahmacariyassa sāruppāni anucchavikāni. |
‘Suitable for the holy life’ means those same are suitable, fit for the holy life of the four paths. |
tatthāti tesu sikkhāpadesu. |
‘Therein’ means in those training rules. |
dhuvasīloti nibaddhasīlo. |
‘Of constant virtue’ means of established virtue. |
ṭhitasīloti patiṭṭhitasīlo. |
‘Of established virtue’ means of well-established virtue. |
sotāpannoti sotasaṅkhātena maggena phalaṃ āpanno. |
‘A stream-enterer’ means one who has entered the fruit by the path known as the stream. |
avinipātadhammoti catūsu apāyesu apatanasabhāvo. |
‘Of the nature of not falling’ means of the nature of not falling into the four woeful states. |
niyatoti sotāpattimagganiyāmena niyato. |
‘Certain’ means certain by the certainty of the path of stream-entry. |
sambodhiparāyaṇoti uparimaggattayasambodhiparāyaṇo. |
‘With enlightenment as his destination’ means with the enlightenment of the upper three paths as his destination. |
♦ tanuttāti tanubhāvo. |
♦ ‘Thinness’ means the state of being thin. |
sakadāgāmino hi rāgādayo abbhapaṭalaṃ viya macchikāpattaṃ viya ca tanukā honti, na bahalā. |
For the lust, etc., of a once-returner are thin like a film of cloud or a fish’s bladder; they are not thick. |
orambhāgiyānanti heṭṭhābhāgiyānaṃ. |
‘Of the lower’ means of the lower part. |
saṃyojanānanti bandhanānaṃ. |
‘Fetters’ means bonds. |
parikkhayāti parikkhayena. |
‘By the destruction’ means by the destruction. |
opapātiko hotīti uppannako hoti. |
‘He is spontaneously reborn’ means he is born spontaneously. |
tattha parinibbāyīti heṭṭhā anotaritvā upariyeva parinibbānadhammo. |
‘Finally extinguished there’ means not descending below, he has the nature of being finally extinguished above. |
anāvattidhammoti yonigativasena anāgamanadhammo. |
‘Of the nature of not returning’ means of the nature of not coming back by way of the womb-destination. |
♦ padesaṃ padesakārītiādīsu padesakārī puggalo nāma sotāpanno ca sakadāgāmī ca anāgāmī ca, so padesameva sampādeti. |
♦ In ‘one who acts in part,’ etc., a person who acts in part is a stream-enterer, a once-returner, and a non-returner; he accomplishes only a part. |
paripūrakārī nāma arahā, so paripūrameva sampādeti. |
A person who is a fulfiller is an arahant; he accomplishes the complete. |
avañjhānīti atucchāni saphalāni saudrayānīti attho. |
‘Not in vain’ means not empty, fruitful, with an increase is the meaning. |
idhāpi tisso sikkhā missakāva kathitā. |
Here too, the three trainings are described as mixed. |
♦ 7. dutiyasikkhāsuttavaṇṇanā AN 3.87 |
♦ 7. Commentary on the Dutiya Sikkhā Sutta |
♦ 88. sattame kolaṃkoloti kulā kulaṃ gamanako. |
♦ 88. In the seventh, ‘a family-to-family goer’ means one who goes from family to family. |
kulanti cettha bhavo adhippeto, tasmā “dve vā tīṇi vā kulānī”ti etthapi dve vā tayo vā bhaveti attho veditabbo. |
Here, ‘family’ means existence is intended; therefore, in “two or three families,” the meaning should be known as two or three existences. |
ayañhi dve vā bhave sandhāvati tayo vā, uttamakoṭiyā cha vā. |
For this one runs through two existences or three, or at most six. |
tasmā dve vā tīṇi vā cattāri vā pañca vā cha vāti evamettha vikappo daṭṭhabbo. |
Therefore, here the alternative should be seen as two, or three, or four, or five, or six. |
ekabījīti ekasseva bhavassa bījaṃ etassa atthīti ekabījī. |
‘One-seeded’ means he has the seed of only one existence. |
uddhaṃsototiādīsu atthi uddhaṃsoto akaniṭṭhagāmī, atthi uddhaṃsoto na akaniṭṭhagāmī, atthi na uddhaṃsoto akaniṭṭhagāmī, atthi na uddhaṃsoto na akaniṭṭhagāmī. |
In ‘going upstream,’ etc., there is one who goes upstream and goes to the Akaniṭṭha heaven; there is one who goes upstream and does not go to the Akaniṭṭha heaven; there is one who does not go upstream and goes to the Akaniṭṭha heaven; there is one who does not go upstream and does not go to the Akaniṭṭha heaven. |
tattha yo idha anāgāmiphalaṃ patvā avihādīsu nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ pāpuṇāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. |
Therein, he who, having attained the fruit of a non-returner here, and having been reborn in the Avihā, etc., and having stayed there for his lifespan, and having been reborn higher and higher, reaches the Akaniṭṭha heaven, this one is called one who goes upstream and goes to the Akaniṭṭha heaven. |
yo pana avihādīsu nibbatto tattheva aparinibbāyitvā akaniṭṭhampi appatvā uparimabrahmaloke parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. |
But he who, having been reborn in the Avihā, etc., and not being finally extinguished there, and not having reached the Akaniṭṭha heaven, is finally extinguished in a higher Brahma world, this one is called one who goes upstream and does not go to the Akaniṭṭha heaven. |
yo ito cavitvā akaniṭṭheyeva nibbattati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. |
He who, having passed away from here, is reborn in the Akaniṭṭha heaven itself, this one is called one who does not go upstream and goes to the Akaniṭṭha heaven. |
yo pana avihādīsu catūsu aññatarasmiṃ nibbattitvā tattheva parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmī nāma. |
But he who, having been reborn in one of the four, the Avihā, etc., is finally extinguished there, this one is called one who does not go upstream and does not go to the Akaniṭṭha heaven. |
♦ yattha katthaci uppanno pana sasaṅkhārena sappayogena arahattaṃ patto sasaṅkhāraparinibbāyī nāma. |
♦ But one who, having been born anywhere, attains arahantship with exertion, with effort, is called one who is finally extinguished with exertion. |
asaṅkhārena appayogena patto asaṅkhāraparinibbāyī nāma. |
One who attains it without exertion, without effort, is called one who is finally extinguished without exertion. |
yo pana kappasahassāyukesu avihesu nibbattitvā pañcamaṃ kappasataṃ atikkamitvā arahattaṃ patto, ayaṃ upahaccaparinibbāyī nāma. |
But he who, having been born in the Avihā heavens where the lifespan is a thousand aeons, and having passed the fifth hundred aeons, has attained arahantship, this one is called one who is finally extinguished upon reaching. |
atappādīsupi eseva nayo. |
In the Atappā, etc., the same method applies. |
antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti. |
‘One who is finally extinguished in between’ means he who is finally extinguished without having passed the midpoint of his lifespan, he is of three kinds. |
kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. |
For instance, among those with a lifespan of a thousand aeons, having been born in the Avihā heavens, one attains arahantship on the very day of his rebirth. |
no ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti, ayaṃ paṭhamo antarāparinibbāyī. |
If he does not attain it on the day of his rebirth, but attains it at the end of the first hundred aeons, this is the first one who is finally extinguished in between. |
aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. |
Another, being unable to do so, attains it at the end of two hundred aeons; this is the second. |
aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī. |
Another, being unable to do even that, attains it at the end of four hundred aeons; this is the third one who is finally extinguished in between. |
sesaṃ vuttanayameva. |
The rest is as explained. |
♦ imasmiṃ pana ṭhāne ṭhatvā catuvīsati sotāpannā, dvādasa sakadāgāmino, aṭṭhacattālīsa anāgāmino, dvādasa ca arahanto kathetabbā. |
♦ In this place, however, twenty-four stream-enterers, twelve once-returners, forty-eight non-returners, and twelve arahants should be spoken of. |
imasmiṃ hi sāsane saddhādhuraṃ paññādhuranti dve dhurāni, dukkhapaṭipadādandhābhiññādayo catasso paṭipadā. |
For in this teaching, there are two main paths: the path of faith and the path of wisdom. And there are four practices: the difficult practice with slow direct knowledge, etc. |
tattheko saddhādhurena abhinivisitvā sotāpattiphalaṃ patvā ekameva bhavaṃ nibbattitvā dukkhassantaṃ karoti, ayameko ekabījī. |
Therein, one, having committed himself to the path of faith, and having attained the fruit of stream-entry, and having been reborn only once, makes an end of suffering. This is one one-seeded one. |
so paṭipadāvasena catubbidho hoti. |
He is of four kinds by way of the practices. |
yathā cesa, evaṃ paññādhurena abhiniviṭṭhopīti aṭṭha ekabījino. |
And just as this one, so too one who has committed himself to the path of wisdom. Thus there are eight one-seeded ones. |
tathā kolaṃkolā sattakkhattuparamā cāti ime catuvīsati sotāpannā nāma. |
Likewise with the family-to-family goers and the seven-times-at-most ones. Thus these are the twenty-four stream-enterers. |
tīsu pana vimokkhesu suññatavimokkhena sakadāgāmibhūmiṃ pattā catunnaṃ paṭipadānaṃ vasena cattāro sakadāgāmino, tathā animittavimokkhena pattā cattāro, appaṇihitavimokkhena pattā cattāroti ime dvādasa sakadāgāmino. |
But among the three liberations, those who have reached the stage of a once-returner by the liberation of emptiness are four once-returners by way of the four practices; likewise, those who have reached it by the signless liberation are four; and those who have reached it by the desireless liberation are four. Thus these are the twelve once-returners. |
avihesu pana tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsoto akaniṭṭhagāmīti pañca anāgāmino, te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti, tathā atappādīsu. |
In the Avihā heavens, however, there are three who are finally extinguished in between, one who is finally extinguished upon reaching, and one who goes upstream and goes to the Akaniṭṭha heaven, thus five non-returners. They are five who are finally extinguished without exertion, and five who are finally extinguished with exertion, thus there are ten. Likewise in the Atappā, etc. |
akaniṭṭhesu pana uddhaṃsoto natthi, tasmā tattha cattāro sasaṅkhāraparinibbāyī, cattāro asaṅkhāraparinibbāyīti aṭṭha, ime aṭṭhacattālīsa anāgāmino. |
In the Akaniṭṭha heavens, however, there is no one who goes upstream. Therefore there, four are finally extinguished with exertion, and four without exertion, thus eight. These are the forty-eight non-returners. |
yathā pana sakadāgāmino, tatheva arahantopi dvādasa veditabbā. |
And just as with the once-returners, so too the twelve arahants should be known. |
idhāpi tisso sikkhā missikāva kathitā. |
Here too, the three trainings are described as mixed. |
♦ 8. tatiyasikkhāsuttavaṇṇanā AN 3.88 |
♦ 8. Commentary on the Tatiya Sikkhā Sutta |
♦ 89. aṭṭhame taṃ vā pana anabhisambhavaṃ appaṭivijjhanti taṃ arahattaṃ apāpuṇanto appaṭivijjhanto. |
♦ 89. In the eighth, ‘or not being able to accomplish that, he does not penetrate it’ means not attaining that arahantship, he does not penetrate it. |
iminā nayena sabbaṭṭhānesu attho veditabbo. |
In this way, the meaning should be known in all places. |
idhāpi tisso sikkhā missikāva kathitā. |
Here too, the three trainings are described as mixed. |
navamaṃ uttānatthameva. |
The ninth has a clear meaning. |
idhāpi tisso sikkhā missikāva kathitā. |
Here too, the three trainings are described as mixed. |
♦ 10. dutiyasikkhattayasuttavaṇṇanā AN 3.90 |
♦ 10. Commentary on the Dutiya Sikkhāttaya Sutta |
♦ 91. dasame āsavānaṃ khayāti ettha arahattamaggo adhipaññāsikkhā nāma. |
♦ 91. In the tenth, ‘the destruction of the taints’ — here, the path of arahantship is called the training in the higher wisdom. |
phalaṃ pana sikkhitasikkhassa uppajjanato sikkhāti na vattabbaṃ. |
The fruit, however, because it arises for one whose training is trained, should not be called training. |
♦ yathā pure tathā pacchāti yathā paṭhamaṃ tīsu sikkhāsu sikkhati, pacchā tatheva sikkhatīti attho. |
♦ ‘As before, so after’ means as he trains in the three trainings at first, so he trains afterwards is the meaning. |
dutiyapadepi eseva nayo. |
In the second phrase, the same method applies. |
yathā adho tathā uddhanti yathā heṭṭhimakāyaṃ asubhavasena passati, uparimakāyampi tatheva pharati. |
‘As below, so above’ means as he sees the lower body by way of the foul, so he pervades the upper body. |
dutiyapadepi eseva nayo. |
In the second phrase, the same method applies. |
yathā divā tathā rattinti yathā divā tisso sikkhā sikkhati, rattimpi tatheva sikkhatīti attho. |
‘As by day, so by night’ means as he trains in the three trainings by day, so he trains by night is the meaning. |
abhibhuyya disā sabbāti sabbā disā ārammaṇavasena abhibhavitvā. |
‘Having overcome all directions’ means having overcome all directions by way of the object. |
appamāṇasamādhināti arahattamaggasamādhinā. |
‘By immeasurable concentration’ means by the concentration of the path of arahantship. |
♦ sekkhanti sikkhamānaṃ sakaraṇīyaṃ. |
♦ ‘A trainee’ means one who is training, who has a duty to do. |
paṭipadanti paṭipannakaṃ. |
‘On the path’ means one who has entered on the path. |
saṃsuddhacāriyanti saṃsuddhacaraṇaṃ parisuddhasīlaṃ. |
‘Of pure conduct’ means of pure conduct, of pure virtue. |
sambuddhanti catusaccabuddhaṃ. |
‘Who has understood’ means who has understood the four truths. |
dhīraṃ paṭipadantagunti khandhadhīrāayatanadhīravasena dhīraṃ dhitisampannaṃ paṭipattiyā antaṃ gataṃ. |
‘The steadfast one who has gone to the end of the practice’ means one who is steadfast by way of the steadfastness of the aggregates, the steadfastness of the elements, and the steadfastness of the sense-bases; one who is endowed with fortitude; one who has gone to the end of the practice. |
viññāṇassāti carimakaviññāṇassa. |
‘Of consciousness’ means of the final consciousness. |
taṇhākkhayavimuttinoti taṇhākkhayavimuttisaṅkhātāya arahattaphalavimuttiyā samannāgatassa. |
‘Of one liberated by the destruction of craving’ means of one endowed with the liberation of the fruit of arahantship, which is the liberation of the destruction of craving. |
pajjotasseva nibbānanti padīpanibbānaṃ viya. |
‘Like the extinguishing of a lamp’ means like the extinguishing of a lamp. |
vimokkho hoti cetasoti cittassa vimutti vimuccanā appavattibhāvo hoti. |
‘There is liberation of the mind’ means there is the liberation of the mind, the release, the state of non-proceeding. |
taṇhākkhayavimuttino hi khīṇāsavassa carimakaviññāṇanirodhena parinibbānaṃ viya cetaso vimokkho hoti, na gataṭṭhānaṃ paññāyati, apaṇṇattikabhāvūpagamoyeva hotīti attho. |
For one who is liberated by the destruction of craving, for the one whose taints are destroyed, with the cessation of the final consciousness, there is the liberation of the mind as if by final Nibbāna; the place where he has gone is not discerned; there is only the reaching of the state of being non-describable is the meaning. |
♦ 11. saṅkavāsuttavaṇṇanā AN 3.91 |
♦ 11. Commentary on the Saṅkavā Sutta |
♦ 92. ekādasame saṅkavā nāma kosalānaṃ nigamoti saṅkavāti evaṃnāmako kosalaraṭṭhe nigamo. |
♦ 92. In the eleventh, ‘the market town of the Kosalas named Saṅkavā’ means the market town in the Kosala country named Saṅkavā. |
āvāsikoti bhārahāro nave āvāse samuṭṭhāpeti, purāṇe paṭijaggati. |
‘A resident’ means a bearer of burdens; he establishes new dwellings and looks after old ones. |
sikkhāpadapaṭisaṃyuttāyāti sikkhāsaṅkhātehi padehi paṭisaṃyuttāya, tīhi sikkhāhi samannāgatāyāti attho. |
‘Connected with the training rules’ means connected with the phrases known as the training; endowed with the three trainings is the meaning. |
sandassetīti sammukhe viya katvā dasseti. |
‘He shows’ means he shows as if it were in front. |
samādapetīti gaṇhāpeti. |
‘He encourages’ means he makes to take up. |
samuttejetīti samussāheti. |
‘He incites’ means he encourages. |
sampahaṃsetīti paṭiladdhaguṇehi vaṇṇaṃ kathento vodāpeti. |
‘He gladdens’ means he purifies by speaking praise of the qualities attained. |
adhisallikhateti ativiya sallikhati, ativiya sallikhitaṃ katvā saṇhaṃ saṇhaṃ kathetīti attho. |
‘He explains in detail’ means he explains in very detail; having made it very detailed, he speaks very minutely is the meaning. |
♦ accayoti aparādho. |
♦ ‘A transgression’ means an offense. |
maṃ accagamāti maṃ atikkamma adhibhavitvā pavatto. |
‘Overcame me’ means it passed over me, it overcame me. |
ahudeva akkhantīti ahosiyeva anadhivāsanā. |
‘There was indeed intolerance’ means there was indeed a lack of endurance. |
ahu appaccayoti ahosi atuṭṭhākāro. |
‘There was displeasure’ means there was a state of being discontented. |
paṭiggaṇhātūti khamatu. |
‘May he accept’ means may he forgive. |
āyatiṃ saṃvarāyāti anāgate saṃvaratthāya, puna evarūpassa aparādhassa dosassa khalitassa vā akaraṇatthāyāti attho. |
‘For future restraint’ means for the purpose of restraint in the future; for the purpose of not committing such an offense, fault, or slip again is the meaning. |
tagghāti ekaṃsena. |
‘Indeed’ means certainly. |
yathādhammaṃ paṭikarosīti yathā dhammo ṭhito, tathā karosi, khamāpesīti vuttaṃ hoti. |
‘You make amends according to the Dhamma’ means you act according to how the Dhamma stands; you have asked for forgiveness is what is said. |
taṃ te mayaṃ paṭiggaṇhāmāti taṃ tava aparādhaṃ mayaṃ khamāma. |
‘We accept that from you’ means we forgive that offense of yours. |
vuddhihesā, kassapa, ariyassa vinayeti esā kassapa buddhassa bhagavato sāsane vuddhi nāma. |
‘This, Kassapa, is growth in the discipline of the noble one’ means this, Kassapa, is called growth in the teaching of the Blessed One, the Buddha. |
katamā? yāyaṃ accayaṃ accayato disvā yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā. |
What? That which is the seeing of a transgression as a transgression, the making amends according to the Dhamma, and the undertaking of restraint in the future. |
desanaṃ pana puggalādhiṭṭhānaṃ karonto “yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti āha. |
But making the discourse personal, he said, “He who, seeing a transgression as a transgression, makes amends according to the Dhamma, and undertakes restraint in the future.” |
na sikkhākāmoti tisso sikkhā na kāmeti na pattheti na piheti. |
‘Not desiring the training’ means he does not desire, does not wish for, does not long for the three trainings. |
sikkhāsamādānassāti sikkhāparipūraṇassa. |
‘Of the undertaking of the training’ means of the completion of the training. |
na vaṇṇavādīti guṇaṃ na katheti. |
‘He is not a speaker of praise’ means he does not speak of virtue. |
kālenāti yuttappayuttakālena. |
‘At the right time’ means at the proper and suitable time. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ samaṇavaggo catuttho. |
♦ The fourth chapter, on the Ascetic. |
♦ (10) 5. loṇakapallavaggo |
♦ (10) 5. The Loṇakapalla Vagga |
♦ 1. accāyikasuttavaṇṇanā AN 3.91 |
♦ 1. Commentary on the Accāyika Sutta |
♦ 93. pañcamassa paṭhame accāyikānīti atipātikāni. |
♦ 93. In the first of the fifth, ‘urgent’ means pressing. |
karaṇīyānīti avassakiccāni. |
‘To be done’ means essential duties. |
yañhi na avassaṃ kātabbaṃ, taṃ kiccanti vuccati. |
For what does not necessarily have to be done is called a duty. |
avassaṃ kātabbaṃ karaṇīyaṃ nāma. |
What necessarily has to be done is called to be done. |
sīghaṃ sīghanti vegena vegena. |
‘Quickly, quickly’ means swiftly, swiftly. |
tassa kho tanti ettha tanti nipātamattaṃ. |
‘Of that’ — here, ‘taṃ’ is just a particle. |
natthi sā iddhi vā ānubhāvo vāti sā vā iddhi so vā ānubhāvo natthi. |
‘There is no such power or might’ means there is no such power or such might. |
uttarasveti tatiyadivase. |
‘On the next day’ means on the third day. |
utupariṇāminīti laddhautupariṇāmāni hutvā. |
‘Having undergone a change of season’ means having received a change of season. |
jāyantipīti tatiyadivase nikkhantasetaṅkurāni honti, sattāhe patte nīlaṅkurāni honti. |
‘They also sprout’ means on the third day, white shoots come out; on the seventh day, green shoots come out. |
gabbhīnipi hontīti diyaḍḍhamāsaṃ patvā gahitagabbhāni honti. |
‘They also become pregnant’ means having reached one and a half months, they have taken a germ. |
paccantipīti tayo māse patvā paccanti. |
‘They also ripen’ means having reached three months, they ripen. |
idāni yasmā buddhānaṃ gahapatikena vā sassehi vā attho natthi, sāsane pana tappaṭirūpakaṃ puggalaṃ vā atthaṃ vā dassetuṃ taṃ taṃ opammaṃ āharanti. |
Now, because Buddhas have no business with a householder or with crops, but to show a person or a matter in the teaching that is a counterpart of that, they bring that and that simile. |
tasmā yamatthaṃ dassetukāmena etaṃ ābhataṃ, taṃ dassento evameva khotiādimāha. |
Therefore, to show for what purpose this was brought, he said, ‘Just so,’ etc. |
taṃ atthato uttānameva. |
That has a clear meaning. |
sikkhā pana idhāpi missikā eva kathitā. |
The training here also is described as mixed. |
♦ 2. pavivekasuttavaṇṇanā AN 3.92 |
♦ 2. Commentary on the Paviveka Sutta |
♦ 94. dutiye cīvarapavivekanti cīvaraṃ nissāya uppajjanakakilesehi vivittabhāvaṃ. |
♦ 94. In the second, ‘seclusion from robes’ means the state of being secluded from the defilements that arise depending on a robe. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
sāṇānīti sāṇavākacelāni. |
‘Hemp’ means garments of hemp-bark. |
masāṇānīti missakacelāni. |
‘Mixed’ means mixed garments. |
chavadussānīti matasarīrato chaḍḍitavatthāni, erakatiṇādīni vā ganthetvā katanivāsanāni. |
‘Shrouds’ means cloths cast off from a dead body, or robes for wearing made by weaving together grass, etc. |
paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. |
‘Rag-robes’ means pieces of cloth cast off on the ground. |
tirīṭānīti rukkhatacavatthāni. |
‘Bark-garments’ means garments of tree-bark. |
ajinānīti ajinamigacammāni. |
‘Skins’ means antelope-skins. |
ajinakkhipanti tadeva majjhe phālitaṃ, sahakhurakantipi vadanti. |
‘A strip of hide’ means that same thing split in the middle; some say, with the hooves. |
kusacīranti kusatiṇāni ganthetvā katacīraṃ. |
‘A kusa-grass garment’ means a garment made by weaving together kusa grass. |
vākacīraphalakacīresupi eseva nayo. |
In bark-garments and plank-garments, the same method applies. |
kesakambalanti manussakesehi katakambalaṃ. |
‘A hair-blanket’ means a blanket made of human hair. |
vālakambalanti assavālādīhi katakambalaṃ. |
‘A horsehair-blanket’ means a blanket made of horsehair, etc. |
ulūkapakkhikanti ulūkapattāni ganthetvā katanivāsanaṃ. |
‘Of owl’s feathers’ means a robe for wearing made by weaving together owl’s feathers. |
♦ sākabhakkhāti allasākabhakkhā. |
♦ ‘Eating greens’ means eating fresh greens. |
sāmākabhakkhāti sāmākataṇḍulabhakkhā. |
‘Eating sāmāka rice’ means eating sāmāka-grain rice. |
nīvārādīsu nīvārā nāma araññe sayaṃ jātavīhijāti. |
In nīvāra, etc., nīvāra is a kind of wild rice that grows by itself in the forest. |
daddulanti cammakārehi cammaṃ likhitvā chaḍḍitakasaṭaṃ. |
‘Scrapings’ means the refuse scraped and cast off by leather-workers. |
haṭaṃ vuccati silesopi sevālopi kaṇikārādirukkhaniyyāsopi. |
‘Haṭa’ is called both moss and scum, and the resin of trees like the kaṇikāra. |
kaṇanti kuṇḍakaṃ. |
‘Kaṇa’ means broken rice. |
ācāmoti bhattaukkhalikāya laggo jhāmaodano. |
‘Ācāma’ means the burnt rice that sticks to the rice-pot. |
taṃ chaḍḍitaṭṭhāne gahetvā khādanti, odanakañjiyantipi vadanti. |
They take it where it has been cast off and eat it; it is also called rice-gruel. |
piññākādayo pākaṭāva. |
Oil-cake, etc., are clear. |
pavattaphalabhojīti patitaphalabhojī. |
‘Eating fallen fruit’ means eating fruit that has fallen. |
bhusāgāranti khalasālaṃ. |
‘A threshing-floor hut’ means a hut on the threshing-floor. |
♦ sīlavāti catupārisuddhisīlena samannāgato. |
♦ ‘Virtuous’ means endowed with the fourfold purification of virtue. |
dussīlyañcassa pahīnaṃ hotīti pañca dussīlyāni pahīnāni honti. |
‘And his immorality is abandoned’ means the five kinds of immorality are abandoned. |
sammādiṭṭhikoti yāthāvadiṭṭhiko. |
‘Of right view’ means of right view. |
micchādiṭṭhīti ayāthāvadiṭṭhi. |
‘Wrong view’ means wrong view. |
āsavāti cattāro āsavā. |
‘Taints’ means the four taints. |
aggappattoti sīlaggappatto. |
‘Who has reached the highest’ means who has reached the highest in virtue. |
sārappattoti sīlasāraṃ patto. |
‘Who has reached the essence’ means who has reached the essence of virtue. |
suddhoti parisuddho. |
‘Pure’ means pure. |
sāre patiṭṭhitoti sīlasamādhipaññāsāre patiṭṭhito. |
‘Established in the essence’ means established in the essence of virtue, concentration, and wisdom. |
♦ seyyathāpīti yathā nāma. |
♦ ‘Just as’ means just as. |
sampannanti paripuṇṇaṃ paripakkasālibharitaṃ. |
‘Full’ means full, filled with ripe rice. |
saṅgharāpeyyāti saṅkaḍḍhāpeyya. |
‘He would have it gathered’ means he would have it gathered. |
ubbahāpeyyāti khalaṭṭhānaṃ āharāpeyya. |
‘He would have it carried’ means he would have it brought to the threshing-floor. |
bhusikanti bhusaṃ. |
‘Chaff’ means chaff. |
koṭṭāpeyyāti udukkhale pakkhipāpetvā musalehi paharāpeyya. |
‘He would have it threshed’ means he would have it put in a mortar and struck with pestles. |
aggappattānīti taṇḍulaggaṃ pattāni. |
‘That have reached the highest’ means that have reached the highest of rice-grains. |
sārappattādīsupi eseva nayo. |
In ‘that have reached the essence,’ etc., the same method applies. |
sesaṃ uttānameva. |
The rest is clear. |
yaṃ panettha “dussīlyañcassa pahīnaṃ micchādiṭṭhi cassa pahīnā”ti vuttaṃ, taṃ sotāpattimaggena pahīnabhāvaṃ sandhāya vuttanti veditabbaṃ. |
Here, what is said, “and his immorality is abandoned and his wrong view is abandoned,” should be known as said with reference to their being abandoned by the path of stream-entry. |
♦ 3. saradasuttavaṇṇanā AN 3.93 |
♦ 3. Commentary on the Sarada Sutta |
♦ 95. tatiye viddheti valāhakavigamena dūrībhūte. |
♦ 95. In the third, ‘clear’ means far away because of the departure of the clouds. |
deveti ākāse. |
‘The deva’ means in the sky. |
abhivihaccāti abhivihanitvā. |
‘Having dispelled’ means having dispelled. |
yatoti yasmiṃ kāle. |
‘When’ means at which time. |
virajanti rāgarajādirahitaṃ. |
‘Stainless’ means free from the dust of lust, etc. |
tesaṃyeva malānaṃ vigatattā vītamalaṃ. |
Because those same stains are gone, it is without stain. |
dhammacakkhunti catusaccadhammapariggāhakaṃ sotāpattimaggacakkhuṃ. |
‘The eye of the Dhamma’ means the eye of the path of stream-entry that comprehends the Dhamma of the four truths. |
natthi taṃ saṃyojananti duvidhamevassa saṃyojanaṃ natthi, itarampi pana puna imaṃ lokaṃ ānetuṃ asamatthatāya natthīti vuttaṃ. |
‘There is no fetter’ means he has no fetter of two kinds; but the other also, because it is unable to bring him back to this world, is said not to exist. |
imasmiṃ sutte jhānānāgāmī nāma kathitoti. |
In this sutta, the jhāna-non-returner is described. |
♦ 4. parisāsuttavaṇṇanā AN 3.94 |
♦ 4. Commentary on the Parisā Sutta |
♦ 96. catutthe na bāhulikā hontīti paccayabāhullikā na honti. |
♦ 96. In the fourth, ‘they are not given to abundance’ means they are not given to abundance of requisites. |
na sāthalikāti tisso sikkhā sithilaṃ katvā na gaṇhanti. |
‘They are not lax’ means they do not take the three trainings loosely. |
okkamane nikkhittadhurāti okkamanaṃ vuccati avagamanaṭṭhena pañca nīvaraṇāni, tesu nikkhittadhurā. |
‘They have laid down the yoke in backsliding’ means backsliding is the five hindrances by way of going down; they have laid down the yoke in them. |
paviveke pubbaṅgamāti kāyacittaupadhivivekasaṅkhāte tividhepi viveke pubbaṅgamā. |
‘They take the lead in seclusion’ means they take the lead in the threefold seclusion known as the seclusion of body, mind, and substrata. |
vīriyaṃ ārabhantīti duvidhampi vīriyaṃ paggaṇhanti. |
‘They initiate energy’ means they exert both kinds of energy. |
appattassāti jhānavipassanāmaggaphalasaṅkhātassa appattavisesassa. |
‘Of the unattained’ means of the special state of jhāna, insight, path, and fruit, which has not been attained. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
pacchimā janatāti saddhivihārikāntevāsikādayo. |
‘The future generation’ means co-residents, pupils, etc. |
diṭṭhānugatiṃ āpajjatīti ācariyupajjhāyehi kataṃ anukaroti. |
‘They follow the example they have seen’ means they imitate what has been done by their teachers and preceptors. |
yaṃ tāya janatāya ācariyupajjhāyesu diṭṭhaṃ, tassa anugatiṃ āpajjati nāma. |
That which has been seen by that generation in their teachers and preceptors, they are said to follow the example of that. |
ayaṃ vuccati, bhikkhave, aggavatī parisāti, bhikkhave, ayaṃ parisā aggapuggalavatī nāma vuccati. |
‘This, bhikkhus, is called an assembly with a chief’ means, bhikkhus, this assembly is called one with a supreme person. |
♦ bhaṇḍanajātāti jātabhaṇḍanā. |
♦ ‘Given to quarreling’ means with quarreling arisen. |
kalahajātāti jātakalahā. |
‘Given to disputes’ means with disputes arisen. |
bhaṇḍananti cettha kalahassa pubbabhāgo, hatthaparāmāsādivasena vītikkamo kalaho nāma. |
Here, ‘quarreling’ is the preliminary stage of a dispute; a transgression by way of touching with the hand, etc., is called a dispute. |
vivādāpannāti viruddhavādaṃ āpannā. |
‘Engaged in disputes’ means engaged in contradictory arguments. |
mukhasattīhīti guṇavijjhanaṭṭhena pharusā vācā “mukhasattiyo”ti vuccanti, tāhi mukhasattīhi. |
‘With the spears of the mouth’ means harsh speech, because it pierces virtues, is called “spears of the mouth”; with those spears of the mouth. |
vitudantā viharantīti vijjhantā vicaranti. |
‘They dwell wounding’ means they live piercing. |
♦ samaggāti sahitā. |
♦ ‘In harmony’ means united. |
sammodamānāti samappavattamodā. |
‘Rejoicing together’ means with harmonious joy. |
khīrodakībhūtāti khīrodakaṃ viya bhūtā. |
‘Like milk and water’ means having become like milk and water. |
piyacakkhūhīti upasantehi mettacakkhūhi. |
‘With loving eyes’ means with pacified, loving eyes. |
pīti jāyatīti pañcavaṇṇā pīti uppajjati. |
‘Joy arises’ means the five-colored joy arises. |
kāyo passambhatīti nāmakāyopi rūpakāyopi vigatadaratho hoti. |
‘The body is tranquilized’ means both the mental body and the physical body are with their distress gone. |
passaddhakāyoti asāraddhakāyo. |
‘With tranquilized body’ means with a body not agitated. |
sukhaṃ vediyatīti kāyikacetasikasukhaṃ vediyati. |
‘He feels happiness’ means he feels bodily and mental happiness. |
samādhiyatīti ārammaṇe sammā ṭhapīyati. |
‘It is concentrated’ means it is rightly placed on the object. |
♦ thullaphusitaketi mahāphusitake. |
♦ ‘Great raindrops’ means great raindrops. |
pabbatakandarapadarasākhāti ettha kandaro nāma “kan”ti laddhanāmena udakena dārito udakabhinno pabbatappadeso, yo “nitambho”tipi “nadikuñjo”tipi vuccati. |
‘Mountain-caves, ravines, and streams’ — here, a cave is a mountain-region broken by the water which has received the name ‘kan,’ a water-broken mountain-region, which is also called a ‘slope’ and a ‘river-bend.’ |
padaraṃ nāma aṭṭha māse deve avassante phalito bhūmippadeso. |
A ravine is a land-region split by the non-raining of the deva for eight months. |
sākhāti kusobbhagāminiyo khuddakamātikāyo. |
A stream is a small channel going to a lake. |
kusobbhāti khuddakāavāṭā. |
A lake is a small pit. |
mahāsobbhāti mahāāvāṭā. |
A great lake is a great pit. |
kunnadiyoti khuddakanadiyo. |
A small river is a small river. |
mahānadiyoti gaṅgāyamunādikā mahāsaritā. |
A great river is a great river like the Ganges, the Yamunā, etc. |
♦ 5-7. paṭhamāajānīyasuttādivaṇṇanā |
♦ 5-7. Commentary on the Paṭhama Ājānīya Sutta, etc. |
♦ 97-99. pañcame aṅgehīti guṇaṅgehi. |
♦ 97-99. In the fifth, ‘with factors’ means with good factors. |
rājārahoti rañño araho anucchaviko. |
‘Fit for a king’ means fit for, suitable for a king. |
rājabhoggoti rañño upabhogabhūto. |
‘To be used by a king’ means to be an object of use for a king. |
rañño aṅganti rañño hatthapādādiaṅgasamatāya aṅganteva saṅkhaṃ gacchati. |
‘A factor of the king’ means because of its sameness with the limbs of a king, such as his hands and feet, it is counted as a very limb. |
vaṇṇasampannoti sarīravaṇṇena sampanno. |
‘Accomplished in beauty’ means accomplished in bodily beauty. |
balasampannoti kāyabalena sampanno. |
‘Accomplished in strength’ means accomplished in bodily strength. |
āhuneyyoti āhutisaṅkhātaṃ piṇḍapātaṃ paṭiggahetuṃ yutto. |
‘Worthy of offerings’ means fit to receive the almsfood known as an offering. |
pāhuneyyoti pāhunakabhattassa anucchaviko. |
‘Fit for hospitality’ means suitable for a guest-meal. |
dakkhiṇeyyoti dasavidhadānavatthupariccāgavasena saddhādānasaṅkhātāya dakkhiṇāya anucchaviko. |
‘Worthy of gifts’ means suitable for a gift known as a faith-gift by way of the giving up of the ten kinds of gift-objects. |
añjalikaraṇīyoti añjalipaggahaṇassa anucchaviko. |
‘To be greeted with joined hands’ means suitable for the raising of the joined hands. |
anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññaviruhanaṭṭhānaṃ. |
‘An unsurpassed field of merit for the world’ means a peerless place for merit to grow for all the world. |
♦ vaṇṇasampannoti guṇavaṇṇena sampanno. |
♦ ‘Accomplished in beauty’ means accomplished in the beauty of virtue. |
balasampannoti vīriyabalena sampanno. |
‘Accomplished in strength’ means accomplished in the strength of energy. |
javasampannoti ñāṇajavena sampanno. |
‘Accomplished in speed’ means accomplished in the speed of knowledge. |
thāmavāti ñāṇathāmena samannāgato. |
‘Strong’ means endowed with the strength of knowledge. |
daḷhaparakkamoti thiraparakkamo. |
‘Of firm exertion’ means of firm exertion. |
anikkhittadhuroti aṭṭhapitadhuro paggahitadhuro, aggaphalaṃ arahattaṃ appatvā vīriyadhuraṃ na nikkhipissāmīti evaṃ paṭipanno. |
‘Not having laid down the yoke’ means not having laid down the yoke, having taken up the yoke; having entered on the practice, thinking, “I will not lay down the yoke of energy until I have attained the highest fruit, arahantship.” |
imasmiṃ sutte catusaccavasena sotāpattimaggo, sotāpattimaggena ca ñāṇajavasampannatā kathitāti. |
In this sutta, the path of stream-entry is described by way of the four truths, and accomplishment in the speed of knowledge by the path of stream-entry. |
chaṭṭhe tīṇi ca maggāni tīṇi ca phalāni, tīhi maggaphalehi ca ñāṇajavasampannatā kathitā. |
In the sixth, the three paths and the three fruits, and accomplishment in the speed of knowledge by the three path-fruits are described. |
sattame arahattaphalaṃ, arahattaphaleneva ca maggakiccaṃ kathitaṃ. |
In the seventh, the fruit of arahantship, and the duty of the path by the very fruit of arahantship are described. |
phalaṃ pana javitajavena uppajjanato javoti ca vattuṃ vaṭṭati. |
But the fruit, because it arises with the speed of a javana, is also proper to be called speed. |
♦ 8. potthakasuttavaṇṇanā AN 3.98 |
♦ 8. Commentary on the Potthaka Sutta |
♦ 100. aṭṭhame navoti karaṇaṃ upādāya vuccati. |
♦ 100. In the eighth, ‘new’ is said with reference to its making. |
potthakoti vākamayavatthaṃ. |
‘A cloth’ means a garment of bark-fibre. |
majjhimoti paribhogamajjhimo. |
‘Medium’ means of medium use. |
jiṇṇoti paribhogajiṇṇo. |
‘Old’ means old in use. |
ukkhaliparimajjananti ukkhaliparipuñchanaṃ dussīloti nissīlo. |
‘A pot-cleaner’ means a pot-wiper. ‘Immoral’ means without virtue. |
dubbaṇṇatāyāti guṇavaṇṇābhāvena dubbaṇṇatāya. |
‘Because of its ugliness’ means because of its ugliness due to the absence of the beauty of virtue. |
diṭṭhānugatiṃ āpajjantīti tena kataṃ anukaronti. |
‘They follow the example they have seen’ means they imitate what has been done by him. |
na mahapphalaṃ hotīti vipākaphalena mahapphalaṃ na hoti. |
‘It is not of great fruit’ means it is not of great fruit in terms of its result. |
na mahānisaṃsanti vipākānisaṃseneva na mahānisaṃsaṃ. |
‘Not of great benefit’ means not of great benefit in terms of the benefit of its result. |
appagghatāyāti vipākagghena appagghatāya. |
‘Because of its low value’ means because of its low value in terms of the value of its result. |
kāsikaṃ vatthanti tīhi kappāsāṃsūhi suttaṃ kantitvā katavatthaṃ, tañca kho kāsiraṭṭheyeva uṭṭhitaṃ. |
‘A Kāsika cloth’ means a cloth made by spinning thread from three cotton-balls, and that raised in the Kāsī country. |
sesaṃ uttānameva. |
The rest is clear. |
sīlaṃ panettha missakaṃ kathitanti. |
Virtue here is described as mixed. |
♦ 9. loṇakapallasuttavaṇṇanā AN 3.99 |
♦ 9. Commentary on the Loṇakapalla Sutta |
♦ 101. navame yathā yathāyanti yathā yathā ayaṃ. |
♦ 101. In the ninth, ‘just as’ means just as this one. |
tathā tathā tanti tathā tathā taṃ kammaṃ. |
‘So that’ means so that kamma. |
idaṃ vuttaṃ hoti — yo evaṃ vadeyya — “yathā yathā kammaṃ karoti, tathā tathāssa vipākaṃ paṭisaṃvediyateva. |
This is what is meant: he who would say thus: “Just as he does an action, so he experiences its result. |
na hi sakkā katassa kammassa vipākaṃ paṭisedhetuṃ. |
For it is not possible to prevent the result of a deed that has been done. |
tasmā yattakaṃ kammaṃ karoti, tattakassa vipākaṃ paṭisaṃvediyatevā”ti. |
Therefore, whatever action he does, he experiences the result of that.” |
evaṃ santanti evaṃ sante. |
‘In that case’ means in that case. |
brahmacariyavāso na hotīti yaṃ maggabhāvanato pubbe upapajjavedanīyaṃ kammaṃ kataṃ, tassa avassaṃ paṭisaṃvedanīyattā brahmacariyaṃ vutthampi avutthameva hoti. |
‘There is no living of the holy life’ means the kamma that ripens in the next rebirth, which was done before the development of the path, because it must be experienced, the holy life, even if lived, is as if not lived. |
okāso na paññāyati sammā dukkhassa antakiriyāyāti yasmā ca evaṃ sante tena kammāyūhanañceva vipākānubhavanā ca hoti, tasmā hetunā nayena vaṭṭadukkhassa antakiriyāya okāso na paññāyati nāma. |
‘No opportunity is discerned for the right making of an end of suffering’ means and because, in that case, there is the accumulation of kamma and the experiencing of its result, therefore no opportunity is discerned for the making of an end of the suffering of the round of existence by means and method. |
♦ yathā yathā vedanīyanti yena yenākārena veditabbaṃ. |
♦ ‘As it is to be experienced’ means in whatever way it is to be experienced. |
tathā tathāssa vipākaṃ paṭisaṃvediyatīti tena tenākārena assa vipākaṃ paccanubhoti. |
‘So he experiences its result’ means in that way he experiences its result. |
idaṃ vuttaṃ hoti — yadetaṃ sattasu javanesu paṭhamajavanakammaṃ sati paccaye vipākavāraṃ labhantameva diṭṭhadhammavedanīyaṃ hoti, asati ahosikammaṃ nāma. |
This is what is meant: that which is the kamma of the first javana among the seven javanas, when it gets an opportunity for result if the condition is present, it is to be experienced in this very life; if not, it is kamma that has lapsed. |
yañca sattamajavanakammaṃ sati paccaye upapajjavedanīyaṃ hoti, asati ahosikammaṃ nāma. |
And that which is the kamma of the seventh javana, if the condition is present, it is to be experienced in the next rebirth; if not, it is kamma that has lapsed. |
yañca majjhe pañcajavanakammaṃ yāva saṃsārappavatti, tāva aparapariyāyavedanīyaṃ nāma hoti. |
And that which is the kamma of the five javanas in the middle, as long as the round of existence continues, it is to be experienced in some subsequent period. |
etesu ākāresu yena yenākārena veditabbaṃ kammaṃ ayaṃ puriso karoti, tena tenevassa vipākaṃ paṭisaṃvediyati nāma. |
In these ways, in whatever way the kamma to be experienced is done by this person, in that way he experiences its result. |
aṭṭhakathāyañhi laddhavipākavārameva kammaṃ yathāvedanīyaṃ kammaṃ nāmāti vuttaṃ. |
For in the commentary, only kamma that has received its opportunity for result is called kamma to be experienced. |
evaṃ santaṃ, bhikkhave, brahmacariyavāso hotīti kammakkhayakarassa brahmacariyassa khepetabbakammasambhavato vāso nāma hoti, vutthaṃ suvutthameva hotīti attho. |
‘In that case, bhikkhus, there is a living of the holy life’ means there is what is called a living for the holy life which destroys kamma, because of the existence of kamma to be destroyed; the meaning is that what has been lived is well-lived. |
okāso paññāyati sammā dukkhassa antakiriyāyāti yasmā evaṃ sante tena tena maggena abhisaṅkhāraviññāṇassa nirodhena tesu tesu bhavesu āyatiṃ vaṭṭadukkhaṃ na uppajjati, tasmā okāso paññāyati sammā dukkhassa antakiriyāya. |
‘An opportunity is discerned for the right making of an end of suffering’ means and because, in that case, by the cessation of the forming consciousness by this and that path, the suffering of the round of existence does not arise in the future in those and those existences, therefore an opportunity is discerned for the right making of an end of suffering. |
♦ idāni taṃ yathāvedanīyakammasabhāvaṃ dassento idha, bhikkhave, ekaccassātiādimāha. |
♦ Now, to show that nature of the kamma to be experienced, he said, ‘Here, bhikkhus, of a certain one,’ etc. |
tattha appamattakanti parittaṃ thokaṃ mandaṃ lāmakaṃ. |
Therein, ‘a small’ means a little, a trifling, a weak, a low. |
tādisaṃyevāti taṃsarikkhakameva. |
‘Of such a kind’ means of that kind. |
diṭṭhadhammavedanīyanti tasmiṃ kammeyeva diṭṭhadhamme vipaccitabbaṃ vipākavāraṃ labhantaṃ diṭṭhadhammavedanīyaṃ hoti. |
‘To be experienced in this very life’ means in that very kamma, that which is to ripen in this very life, which obtains an opportunity for result, is to be experienced in this very life. |
nāṇupi khāyatīti dutiye attabhāve aṇupi na khāyati, aṇumattampi dutiye attabhāve vipākaṃ na detīti attho. |
‘Not even a little is seen’ means in the second existence, not even a little is seen; the meaning is that it does not give even a little result in the second existence. |
bahudevāti bahukaṃ pana vipākaṃ kimeva dassatīti adhippāyo. |
‘Much less a great deal’ means what of a great result will it give is the intention. |
abhāvitakāyotiādīhi kāyabhāvanārahito vaṭṭagāmī puthujjano dassito. |
By ‘with undeveloped body,’ etc., an ordinary person who is on the round of existence, who is devoid of the development of the body, is shown. |
parittoti parittaguṇo. |
‘Of little’ means of little virtue. |
appātumoti ātumā vuccati attabhāvo, tasmiṃ mahantepi guṇaparittatāya appātumoyeva. |
‘Of small self’ means even if he has a great self, because of the littleness of his virtue, he is of small self. |
appadukkhavihārīti appakenapi pāpena dukkhavihārī. |
‘Dwelling with little suffering’ means dwelling with suffering because of even a little evil. |
bhāvitakāyotiādīhi khīṇāsavo dassito. |
By ‘with developed body,’ etc., an arahant is shown. |
so hi kāyānupassanāsaṅkhātāya kāyabhāvanāya bhāvitakāyo nāma. |
For he is called one with a developed body because of the development of the body known as the contemplation of the body. |
kāyassa vā vaḍḍhitattā bhāvitakāyo. |
Or, because his body is developed, he is with a developed body. |
bhāvitasīloti vaḍḍhitasīlo. |
‘With developed virtue’ means with developed virtue. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
pañcadvārabhāvanāya vā bhāvitakāyo. |
Or, with a body developed by the development of the five sense-doors. |
etena indriyasaṃvarasīlaṃ vuttaṃ, bhāvitasīloti iminā sesāni tīṇi sīlāni. |
By this, the virtue of the restraint of the faculties is said; by ‘with developed virtue,’ the other three virtues. |
aparittoti na parittaguṇo. |
‘Not of little’ means not of little virtue. |
mahattoti attabhāve parittepi guṇamahantatāya mahatto. |
‘Of great self’ means even if he has a small self, because of the greatness of his virtue, he is of great self. |
appamāṇavihārīti khīṇāsavassetaṃ nāmameva. |
‘Dwelling without measure’ — this is a name for an arahant. |
so hi pamāṇakarānaṃ rāgādīnaṃ abhāvena appamāṇavihārī nāma. |
For he, because of the absence of the things that create measure, such as lust, is called one who dwells without measure. |
♦ paritteti khuddake. |
♦ ‘In a small’ means in a small. |
udakamallaketi udakasarāve. |
‘In a water-pot’ means in a water-jar. |
orabbhikoti urabbhasāmiko. |
‘A sheep-owner’ means a master of sheep. |
urabbhaghātakoti sūnakāro. |
‘A sheep-killer’ means a butcher. |
jāpetuṃ vāti dhanajāniyā jāpetuṃ. |
‘Or to be fined’ means to be fined by a loss of wealth. |
jhāpetuntipi pāṭho, ayamevattho. |
The reading is also ‘jhāpetuṃ’; this is the meaning. |
yathāpaccayaṃ vā kātunti yathā icchati, tathā kātuṃ. |
‘Or to do as he pleases’ means to do as he wishes. |
urabbhadhananti eḷakāgghanakamūlaṃ. |
‘The price of a sheep’ means the price amounting to the value of a sheep. |
so panassa sace icchati, deti. |
But if he wishes, he gives it. |
no ce icchati, gīvāyaṃ gahetvā nikkaḍḍhāpeti. |
If he does not wish, he is taken by the neck and thrown out. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be known in the way described. |
imasmiṃ pana sutte vaṭṭavivaṭṭaṃ kathitanti. |
In this sutta, however, the round of existence and the transcendence of the round of existence are described. |
♦ 10. paṃsudhovakasuttavaṇṇanā AN 3.100 |
♦ 10. Commentary on the Paṃsudhovaka Sutta |
♦ 102. dasame dhovatīti vikkhāleti. |
♦ 102. In the tenth, 'he washes' means he rinses. |
sandhovatīti suṭṭhu dhovati, punappunaṃ dhovati. |
'He washes well' means he washes well, he washes again and again. |
niddhovatīti niggaṇhitvā dhovati. |
'He washes thoroughly' means having suppressed, he washes. |
aniddhantakasāvanti anīhatadosaṃ anapanītakasāvaṃ. |
'With dross not washed out' means with fault not removed, with stain not taken away. |
pabhaṅgūti pabhijjanasabhāvaṃ, adhikaraṇīyaṃ ṭhapetvā muṭṭhikāya pahaṭamattaṃ bhijjati. |
'Brittle' means of a breaking nature; leaving aside its function, it breaks merely by being struck with the fist. |
paṭṭikāyāti suvaṇṇapaṭṭakāya. |
'A plaque' means a golden plaque. |
gīveyyaketi gīvālaṅkāre. |
'A necklace' means an ornament for the neck. |
♦ adhicittanti samathavipassanācittaṃ. |
♦ ‘The higher mind’ means the mind of calm and insight. |
anuyuttassāti bhāventassa. |
‘Of one who is devoted’ means of one who is developing. |
sacetasoti cittasampanno. |
‘With a mind’ means endowed with a mind. |
dabbajātikoti paṇḍitajātiko. |
‘Of good stock’ means of a wise stock. |
kāmavitakkādīsu kāme ārabbha uppanno vitakko kāmavitakko. |
In ‘a thought of sensuality,’ etc., a thought that has arisen in connection with sensual pleasures is a thought of sensuality. |
byāpādavihiṃsasampayuttā vitakkā byāpādavihiṃsavitakkā nāma. |
Thoughts associated with ill will and cruelty are called thoughts of ill will and cruelty. |
ñātivitakkādīsu “amhākaṃ ñātakā bahū puññavantā”tiādinā nayena ñātake ārabbha uppanno vitakko ñātivitakko. |
In ‘a thought of kinship,’ etc., a thought that has arisen in connection with relatives in the manner, “Our relatives are many and meritorious,” etc., is a thought of kinship. |
“asuko janapado khemo subhikkho”tiādinā nayena janapadamārabbha uppanno vitakko janapadavitakko. |
A thought that has arisen in connection with a country in the manner, “Such-and-such a country is safe and prosperous,” is a thought of country. |
“aho vata maṃ pare na avajāneyyun”ti evaṃ uppanno vitakko anavaññattipaṭisaṃyutto vitakko nāma. |
A thought that has arisen thus, “Oh, that others might not look down on me,” is called a thought connected with not being looked down upon. |
dhammavitakkāvasissantīti dhammavitakkā nāma dasavipassanupakkilesavitakkā. |
‘The thoughts of the Dhamma will remain’ means the thoughts of the Dhamma are the ten thoughts that are corruptions of insight. |
so hoti samādhi na ceva santoti so avasiṭṭhadhammavitakko vipassanāsamādhi avūpasantakilesattā santo na hoti. |
‘That concentration is not peaceful’ means that remaining thought of the Dhamma, the concentration of insight, because its defilements are not calmed, is not peaceful. |
na paṇītoti na atappako. |
‘Not sublime’ means not satisfying. |
nappaṭippassaddhiladdhoti na kilesapaṭippassaddhiyā laddho. |
‘Not obtained by the calming of the defilements’ means not obtained by the ceasing of the defilements. |
na ekodibhāvādhigatoti na ekaggabhāvappatto. |
‘Not attained by the state of one-pointedness’ means not having reached the state of being single-pointed. |
sasaṅkhāraniggayhavāritagatoti sasaṅkhārena sappayogena kilese niggaṇhitvā vāretvā vārito, na kilesānaṃ chinnante uppanno, kilese pana vāretvā uppanno. |
‘Gone to by restraining and suppressing with effort’ means it is restrained by restraining and suppressing the defilements with effort, with exertion; it has not arisen at the end of the cutting off of the defilements, but has arisen by restraining the defilements. |
♦ hoti so, bhikkhave, samayoti ettha samayo nāma utusappāyaṃ āhārasappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti imesaṃ pañcannaṃ sappāyānaṃ paṭilābhakālo. |
♦ ‘There is a time, bhikkhus,’ — here, ‘time’ means the time of obtaining the five suitabilities: suitability of climate, suitability of food, suitability of lodging, suitability of person, and suitability of hearing the Dhamma. |
yaṃ taṃ cittanti yasmiṃ samaye taṃ vipassanācittaṃ. |
‘That mind’ means at which time that mind of insight. |
ajjhattaṃyeva santiṭṭhatīti attaniyeva tiṭṭhati. |
‘It becomes steady right within’ means it stands in oneself. |
niyakajjhattañhi idha ajjhattaṃ nāma. |
Here, one’s own inner self is called ‘within’. |
gocarajjhattampi vaṭṭati. |
The inner self of the object is also applicable. |
puthuttārammaṇaṃ pahāya ekasmiṃ nibbānagocareyeva tiṭṭhatīti vuttaṃ hoti. |
The meaning is that, having abandoned various objects, it stands on the one object of Nibbāna. |
sannisīdatīti suṭṭhu nisīdati. |
‘It settles down’ means it settles down well. |
ekodi hotīti ekaggaṃ hoti. |
‘It becomes one-pointed’ means it becomes single-pointed. |
samādhiyatīti sammā ādhiyati. |
‘It is concentrated’ means it is rightly placed. |
santotiādīsu paccanīkakilesavūpasamena santo. |
In ‘peaceful,’ etc., it is peaceful by the calming of the opposing defilements. |
atappakaṭṭhena paṇīto. |
It is sublime because it is satisfying. |
kilesapaṭippassaddhiyā laddhattā paṭippassaddhaladdho. |
Because it is obtained by the calming of the defilements, it is obtained by calming. |
ekaggabhāvaṃ gatattā ekodibhāvādhigato. |
Because it has reached the state of one-pointedness, it is attained by the state of one-pointedness. |
kilesānaṃ chinnante uppannattā na sappayogena kilese niggaṇhitvā vāretvā vāritoti na sasaṅkhāraniggayhavāritagato. |
Because it has arisen at the end of the cutting off of the defilements, it is not restrained by restraining and suppressing the defilements with exertion, thus it is not gone to by restraining and suppressing with effort. |
ettāvatā ayaṃ bhikkhu vivaṭṭetvā arahattaṃ patto nāma hoti. |
By this much, this bhikkhu is said to have reached arahantship by turning to insight. |
♦ idāni khīṇāsavassa sato abhiññāpaṭipadaṃ dassento yassa yassa cātiādimāha. |
♦ Now, showing the practice of direct knowledge for one who is an arahant, he said, ‘And for whatever,’ etc. |
tattha abhiññā sacchikaraṇīyassāti abhijānitvā paccakkhaṃ kātabbassa. |
Therein, ‘of what is to be realized with direct knowledge’ means of what is to be made manifest by knowing directly. |
sati satiāyataneti pubbahetusaṅkhāte ceva idāni ca paṭiladdhabbe abhiññāpādakajjhānādibhede ca sati satikāraṇe. |
‘When there is a basis’ means when there is a cause, both in the past cause and in the present, attainable basis of direct knowledge, such as the jhāna that is the basis for direct knowledge. |
vitthārato pana ayaṃ abhiññākathā visuddhimagge vuttanayeneva veditabbā. |
In detail, however, this talk on direct knowledge should be known in the way described in the Visuddhimagga. |
āsavānaṃ khayātiādi cettha phalasamāpattivasena vuttanti veditabbaṃ. |
‘The destruction of the taints,’ etc., here should be known as said by way of the attainment of the fruit. |
♦ 11. nimittasuttavaṇṇanā AN 3.101 |
♦ 11. Commentary on the Nimitta Sutta |
♦ 103. ekādasamepi adhicittaṃ samathavipassanācittameva. |
♦ 103. In the eleventh also, ‘the higher mind’ means the very mind of calm and insight. |
tīṇi nimittānīti tīṇi kāraṇāni. |
‘Three signs’ means three causes. |
kālena kālanti kāle kāle, yuttakāleti attho. |
‘From time to time’ means at each time; at the proper time is the meaning. |
kālena kālaṃ samādhinimittaṃ manasikātabbantiādīsu taṃ taṃ kālaṃ sallakkhetvā ekaggatāya yuttakāle ekaggatā manasikātabbā. |
In ‘from time to time the sign of concentration should be attended to,’ etc., having noted the respective time, at the time proper for one-pointedness, one-pointedness should be attended to. |
ekaggatā hi idha samādhinimittanti vuttā. |
For here one-pointedness is called the sign of concentration. |
tatra vacanattho — samādhiyeva nimittaṃ samādhinimittaṃ. |
There, this is the meaning of the words: concentration itself is the sign, the sign of concentration. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
paggahoti pana vīriyassa nāmaṃ, upekkhāti majjhattabhāvassa. |
‘Exertion,’ however, is a name for energy; ‘equanimity’ for the state of being neutral. |
tasmā vīriyassa yuttakāle vīriyaṃ manasikātabbaṃ, majjhattabhāvassa yuttakāle majjhattabhāve ṭhātabbanti. |
Therefore, at the time proper for energy, energy should be attended to; at the time proper for the state of being neutral, one should stand in the state of being neutral. |
ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyyāti kāraṇaṃ vijjati yena taṃ cittaṃ kosajjabhāve tiṭṭheyya. |
‘It is a condition that that mind might incline to laziness’ means there is a reason by which that mind might stand in a state of laziness. |
itaresupi eseva nayo. |
In the others, the same method applies. |
upekkhānimittaṃyeva manasi kareyyāti ettha ca ñāṇajavaṃ upekkheyyāti ayamattho. |
‘He should attend to the sign of equanimity’ — here, the meaning is that he should regard the speed of knowledge with equanimity. |
āsavānaṃ khayāyāti arahattaphalatthāya. |
‘For the destruction of the taints’ means for the sake of the fruit of arahantship. |
♦ ukkaṃ bandheyyāti aṅgārakapallaṃ sajjeyya. |
♦ ‘He would prepare a crucible’ means he would get ready a charcoal-pan. |
ālimpeyyāti tattha aṅgāre pakkhipitvā aggiṃ datvā nāḷikāya dhamanto aggiṃ gāhāpeyya. |
‘He would light it’ means having put charcoal in it and given it fire, and fanning with a bellows, he would make the fire catch. |
ukkāmukhe pakkhipeyyāti aṅgāre viyūhitvā aṅgāramatthake vā ṭhapeyya, mūsāya vā pakkhipeyya. |
‘He would put it in the furnace’ means having spread out the charcoal, he would either place it on top of the charcoal or put it in a crucible. |
ajjhupekkhatīti pakkāpakkabhāvaṃ upadhāreti. |
‘He regards it with equanimity’ means he ascertains its state of being cooked or uncooked. |
♦ sammā samādhiyati āsavānaṃ khayāyāti arahattaphalatthāya sammā ṭhapīyati. |
♦ ‘It is rightly concentrated for the destruction of the taints’ means it is rightly established for the sake of the fruit of arahantship. |
ettāvatā hi vipassanaṃ vaḍḍhetvā arahattappatto bhikkhu dassito. |
By this much, a bhikkhu who has attained arahantship by developing insight is shown. |
idāni tassa khīṇāsavassa abhiññāya paṭipadaṃ dassento yassa yassa cātiādimāha. |
Now, to show the practice of direct knowledge for that arahant, he said, ‘And for whatever,’ etc. |
taṃ heṭṭhā vuttanayeneva veditabbaṃ. |
That should be known in the way explained below. |
♦ loṇakapallavaggo pañcamo. |
♦ The fifth chapter, on the Lump of Salt. |
♦ dutiyapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The second fifty is finished. |
♦ 3. tatiyapaṇṇāsakaṃ |
♦ 3. The Third Fifty |
♦ (11) 1. sambodhavaggo |
♦ (11) 1. The Sambodha Vagga |
♦ 1. pubbevasambodhasuttavaṇṇanā AN 3.102 |
♦ 1. Commentary on the Pubbevasambodha Sutta |
♦ 104. tatiyassa paṭhame pubbeva sambodhāti sambodhito pubbeva, ariyamaggappattito aparabhāgeyevāti vuttaṃ hoti. |
♦ 104. In the first of the third, ‘before my enlightenment’ means before my enlightenment; the meaning is, right after the attainment of the noble path. |
anabhisambuddhassāti appaṭividdhacatusaccassa. |
‘Not yet fully enlightened’ means not having penetrated the four truths. |
bodhisattasseva satoti bujjhanakasattasseva sato, sammāsambodhiṃ adhigantuṃ ārabhantasseva sato, sambodhiyā vā sattasseva laggasseva sato. |
‘While still a Bodhisatta’ means while still a being who is to be enlightened; while still beginning to attain perfect enlightenment; or while still attached to, clinging to enlightenment. |
dīpaṅkarassa hi bhagavato pādamūle aṭṭhadhammasamodhānena abhinīhārasamiddhito pabhuti tathāgato sammāsambodhiṃ satto laggo “pattabbā mayā esā”ti tadadhigamāya parakkamaṃ amuñcantoyeva āgato, tasmā bodhisattoti vuccati. |
For from the time of the fulfillment of the aspiration by the conjunction of the eight factors at the feet of the Blessed One Dīpaṅkara, the Tathāgata, being attached to and clinging to perfect enlightenment, and thinking, “This must be attained by me,” came along without abandoning the effort for its attainment. Therefore he is called a Bodhisatta. |
ko nu khoti katamo nu kho. |
‘What’ means which one. |
lokoti saṅkhāraloko. |
‘The world’ means the world of formations. |
assādoti madhurākāro. |
‘Gratification’ means the aspect of sweetness. |
ādīnavoti anabhinanditabbākāro. |
‘Danger’ means the aspect that is not to be delighted in. |
tassa mayhanti tassa evaṃ bodhisattasseva sato mayhaṃ. |
‘For me’ means for me, being thus still a Bodhisatta. |
chandarāgavinayo chandarāgappahānanti nibbānaṃ āgamma ārabbha paṭicca chandarāgo vinayaṃ gacchati pahīyati, tasmā nibbānaṃ “chandarāgavinayo chandarāgappahānan”ti vuccati. |
‘The disciplining of craving and lust, the abandoning of craving and lust’ means on account of, with reference to, and depending on Nibbāna, craving and lust come to be disciplined, are abandoned. Therefore Nibbāna is called “the disciplining of craving and lust, the abandoning of craving and lust.” |
idaṃ lokanissaraṇanti idaṃ nibbānaṃ lokato nissaṭattā lokanissaraṇanti vuccati. |
‘This is the escape from the world’ means this Nibbāna, because it has escaped from the world, is called the escape from the world. |
yāvakīvanti yattakaṃ pamāṇaṃ kālaṃ. |
‘For as long as’ means for what measure of time. |
abbhaññāsinti abhivisiṭṭhena ariyamaggañāṇena aññāsiṃ. |
‘I directly knew’ means I knew with superior knowledge, the knowledge of the noble path. |
ñāṇañca pana me dassananti dvīhipi padehi paccavekkhaṇañāṇaṃ vuttaṃ. |
‘And knowledge and vision for me’ — by both phrases, the knowledge of reflection is meant. |
sesamettha uttānamevāti. |
The rest here has a clear meaning. |
♦ 2. paṭhamāssādasuttavaṇṇanā AN 3.103 |
♦ 2. Commentary on the Paṭhama Assāda Sutta |
♦ 105. dutiye assādapariyesanaṃ acarinti assādapariyesanatthāya acariṃ. |
♦ 105. In the second, ‘I went in search of gratification’ means I went for the purpose of searching for gratification. |
kuto paṭṭhāyāti? |
sFrom when? |
sumedhakālato paṭṭhāya. |
From the time of Sumedha. |
paññāyāti sahavipassanāya maggapaññāya. |
‘With wisdom’ means with the wisdom of the path together with insight. |
sudiṭṭhoti suppaṭividdho. |
‘Well seen’ means well penetrated. |
iminā upāyena sabbattha attho veditabbo. |
In this way, the meaning should be known everywhere. |
tatiyaṃ sabbattha uttānameva. |
The third has a clear meaning everywhere. |
♦ 4. samaṇabrāhmaṇasuttavaṇṇanā AN 3.105 |
♦ 4. Commentary on the Samaṇabrāhmaṇa Sutta |
♦ 107. catutthe sāmaññatthanti catubbidhaṃ ariyaphalaṃ. |
♦ 107. In the fourth, ‘the goal of asceticism’ means the fourfold noble fruit. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that. |
sāmaññatthena vā cattāro maggā, brahmaññatthena cattāri phalāni. |
Or, by the goal of asceticism, the four paths; by the goal of brahminhood, the four fruits. |
imesu pana catūsupi suttesu khandhalokova kathito. |
In these four suttas, however, the world of the aggregates is described. |
♦ 5. ruṇṇasuttavaṇṇanā AN 3.106 |
♦ 5. Commentary on the Ruṇṇa Sutta |
♦ 108. pañcamaṃ atthuppattiyā nikkhittaṃ. |
♦ 108. The fifth is introduced by a story. |
katarāya atthuppattiyā? |
In what story? |
chabbaggiyānaṃ anācāre. |
In the misconduct of the group of six. |
te kira gāyantā naccantā hasantā vicariṃsu. |
It is said that they went about singing, dancing, and laughing. |
bhikkhū dasabalassa ārocayiṃsu. |
The bhikkhus reported it to the one with the ten powers. |
satthā te pakkosāpetvā tesaṃ ovādatthāya idaṃ suttaṃ ārabhi. |
The Teacher, having had them summoned, began this sutta for the purpose of their exhortation. |
tattha ruṇṇanti roditaṃ. |
Therein, ‘weeping’ means crying. |
ummattakanti ummattakakiriyā. |
‘Madness’ means the action of a madman. |
komārakanti kumārakehi kattabbakiccaṃ. |
‘Childishness’ means the duty to be done by children. |
dantavidaṃsakahasitanti dante dassetvā pāṇiṃ paharantānaṃ mahāsaddena hasitaṃ. |
‘Laughing with teeth displayed’ means the laughing with a loud sound of those who show their teeth and clap their hands. |
setughāto gīteti gīte vo paccayaghāto hotu, sahetukaṃ gītaṃ pajahathāti dīpeti. |
‘Singing is a cause of ruin’ means may there be a destruction of the condition for you in singing; he shows that one should abandon singing with a cause. |
naccepi eseva nayo. |
In dancing, the same method applies. |
alanti yuttaṃ. |
‘It is enough’ means it is proper. |
dhammappamoditānaṃ satanti ettha dhammo vuccati kāraṇaṃ, kenacideva kāraṇena pamuditānaṃ santānaṃ. |
‘For those who are gladdened by the Dhamma’ — here, Dhamma is called a reason; for those who are gladdened by some reason. |
sitaṃ sitamattāyāti tasmiṃ sitakāraṇe sati yaṃ sitaṃ karotha, taṃ vo sitamattāya aggadante dassetvā pahaṭṭhākāramattadassanāyayeva yuttanti vuttaṃ hoti. |
‘A smile, for the sake of a smile’ means when there is a reason for smiling, the smiling that you do is proper only for the sake of a smile, for the sake of showing the bare sign of pleasure by showing the front teeth is what is said. |
♦ 6. atittisuttavaṇṇanā AN 3.107 |
♦ 6. Commentary on the Atitti Sutta |
♦ 109. chaṭṭhe soppassāti niddāya. |
♦ 109. In the sixth, ‘of sleep’ means of slumber. |
paṭisevanāya natthi tittīti yathā yathā paṭisevati, tathā tathā ruccatiyevāti titti nāma natthi. |
‘There is no satisfaction in indulgence’ means as much as one indulges, so much one likes it; there is no such thing as satisfaction. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
sace hi mahāsamudde udakaṃ surā bhaveyya, surāsoṇḍo ca maccho hutvā nibbatteyya, tassa tattha carantassapi sayantassapi titti nāma na bhaveyya. |
For if the water in the great ocean were to become liquor, and a fish were to be born as a drunkard, for him, even while moving and sleeping there, there would be no such thing as satisfaction. |
imasmiṃ sutte vaṭṭameva kathitaṃ. |
In this sutta, the round of existence is described. |
♦ 7. arakkhitasuttavaṇṇanā AN 3.108 |
♦ 7. Commentary on the Arakkhita Sutta |
♦ 110. sattame avassutaṃ hotīti tintaṃ hoti. |
♦ 110. In the seventh, ‘it is soaked’ means it is wet. |
na bhaddakaṃ maraṇaṃ hotīti apāye paṭisandhipaccayatāya na laddhakaṃ hoti. |
‘It is not a good death’ means it is not obtained because it is a condition for rebirth in a state of loss. |
kālakiriyāti tasseva vevacanaṃ. |
‘Dying’ is a synonym for that. |
sukkapakkhe sagge paṭisandhipaccayatāya bhaddakaṃ hoti laddhakaṃ. |
In the bright side, because it is a condition for rebirth in heaven, it is good, it is obtained. |
taṃ pana ekantena sotāpannādīnaṃ tiṇṇaṃ ariyasāvakānaṃyeva vaṭṭati. |
But that is applicable only to the three noble disciples, the stream-enterers, etc. |
sesamettha uttānamevāti. |
The rest here has a clear meaning. |
♦ 8. byāpannasuttavaṇṇanā AN 3.109 |
♦ 8. Commentary on the Byāpanna Sutta |
♦ 111. aṭṭhame byāpannanti pakatibhāvaṃ jahitvā ṭhitaṃ. |
♦ 111. In the eighth, ‘corrupt’ means having abandoned its natural state, it stands. |
sesaṃ purimasutte vuttanayameva. |
The rest is in the way explained in the previous sutta. |
♦ 9. paṭhamanidānasuttavaṇṇanā AN 3.110 |
♦ 9. Commentary on the Paṭhama Nidāna Sutta |
♦ 112. navame nidānānīti kāraṇāni. |
♦ 112. In the ninth, ‘origins’ means causes. |
kammānaṃ samudayāyāti vaṭṭagāmikammānaṃ piṇḍakaraṇatthāya. |
‘For the arising of actions’ means for the purpose of accumulating actions that lead to the round of existence. |
lobhapakatanti lobhena pakataṃ. |
‘Produced by greed’ means produced by greed. |
sāvajjanti sadosaṃ. |
‘Blameworthy’ means with fault. |
taṃ kammaṃ kammasamudayāya saṃvattatīti taṃ kammaṃ aññesampi vaṭṭagāmikammānaṃ samudayāya piṇḍakaraṇatthāya saṃvattati. |
‘That action leads to the arising of action’ means that action leads to the arising, to the accumulation of other actions that lead to the round of existence. |
na taṃ kammaṃ kammanirodhāyāti taṃ pana kammaṃ vaṭṭagāmikammānaṃ nirodhatthāya na saṃvattati. |
‘That action does not lead to the cessation of action’ means but that action does not lead to the cessation of actions that lead to the round of existence. |
sukkapakkhe kammānaṃ samudayāyāti vivaṭṭagāmikammānaṃ samudayatthāya. |
In the bright side, ‘for the arising of actions’ means for the purpose of the arising of actions that lead to transcending the round of existence. |
iminā nayena sabbaṃ atthato veditabbaṃ. |
In this way, all should be known in terms of its meaning. |
♦ 10. dutiyanidānasuttavaṇṇanā AN 3.111 |
♦ 10. Commentary on the Dutiya Nidāna Sutta |
♦ 113. dasame kammānanti vaṭṭagāmikammānameva. |
♦ 113. In the tenth, ‘of actions’ means of actions that lead to the round of existence. |
chandarāgaṭṭhāniyeti chandarāgassa kāraṇabhūte. |
‘In things that are a basis for craving and lust’ means in things that are a cause for craving and lust. |
ārabbhāti āgamma sandhāya paṭicca. |
‘With reference to’ means depending on, with reference to, on account of. |
chandoti taṇhāchando. |
‘Desire’ means the desire of craving. |
yo cetaso sārāgoti yo cittassa rāgo rajjanā rajjitattaṃ, etamahaṃ saṃyojanaṃ vadāmi, bandhanaṃ vadāmīti attho. |
‘That which is the attachment of the mind’ means that which is the lust, the attachment, the state of being attached of the mind; I call this a fetter, I call it a bond is the meaning. |
sukkapakkhe kammānanti vivaṭṭagāmikammānaṃ. |
In the bright side, ‘of actions’ means of actions that lead to transcending the round of existence. |
tadabhinivattetīti taṃ abhinivatteti. |
‘He turns that around’ means he turns that around. |
yadā vā tena vipāko ñāto hoti vidito, tadā te ceva dhamme tañca vipākaṃ abhinivatteti. |
And when the result is known and understood by him, then he turns around both those states and that result. |
iminā ca padena vipassanā kathitā, tadabhinivattetvāti iminā maggo. |
And by this phrase, insight is described; by ‘he turns that around,’ the path. |
cetasā abhinivijjhitvāti iminā ca maggova. |
‘Having pierced with the mind’ — by this also, the path. |
paññāya ativijjha passatīti saha vipassanāya maggapaññāya nibbijjhitvā passati. |
‘He sees, having pierced with wisdom’ means he sees, having pierced with the wisdom of the path together with insight. |
evaṃ sabbattha attho veditabbo. |
Thus the meaning should be known everywhere. |
imasmiṃ pana sutte vaṭṭavivaṭṭaṃ kathitanti. |
In this sutta, however, the round of existence and the transcendence of the round of existence are described. |
♦ sambodhavaggo paṭhamo. |
♦ The first chapter, on Sambodha. |
♦ (12) 2. āpāyikavaggo |
♦ (12) 2. The Āpāyika Vagga |
♦ 1. āpāyikasuttavaṇṇanā AN 3.113 |
♦ 1. Commentary on the Āpāyika Sutta |
♦ 114. dutiyassa paṭhame apāyaṃ gacchissantīti āpāyikā. |
♦ 114. In the first of the second, ‘they will go to a state of loss,’ thus they are bound for a state of loss. |
nirayaṃ gacchissantīti nerayikā. |
‘They will go to hell,’ thus they are bound for hell. |
idamappahāyāti idaṃ brahmacāripaṭiññatādiṃ pāpadhammattayaṃ avijahitvā. |
‘Without abandoning this’ means without having abandoned this threefold evil state of claiming to be living the holy life, etc. |
brahmacāripaṭiññoti brahmacāripaṭirūpako, tesaṃ vā ākappaṃ avijahanena “ahampi brahmacārī”ti evaṃpaṭiñño. |
‘Claiming to be living the holy life’ means he resembles one who lives the holy life; or by not abandoning their appearance, he claims, “I too am living the holy life.” |
anuddhaṃsetīti akkosati paribhāsati codeti. |
‘He reviles’ means he abuses, insults, and reproaches. |
natthi kāmesu dosoti kilesakāmena vatthukāme sevantassa natthi doso. |
‘There is no fault in sensual pleasures’ means for one who indulges in object-pleasures with the defilement-pleasure, there is no fault. |
pātabyatanti pivitabbataṃ paribhuñjitabbataṃ nirāsaṅkena cittena pipāsitassa pānīyapivanasadisaṃ paribhuñjitabbataṃ. |
‘To be drunk’ means the state of being drinkable, the state of being enjoyable; the state of being enjoyable like the drinking of a drink by one who is thirsty with a mind free from doubt. |
imasmiṃ sutte vaṭṭameva kathitaṃ. |
In this sutta, the round of existence is described. |
♦ 2. dullabhasuttavaṇṇanā AN 3.114 |
♦ 2. Commentary on the Dullabha Sutta |
♦ 115. dutiye kataññū katavedīti “iminā mayhaṃ katan”ti tena katakammaṃ ñatvā viditaṃ pākaṭaṃ katvā paṭikaraṇakapuggalo. |
♦ 115. In the second, ‘grateful and appreciative’ means one who, knowing the deed done by him, “By this it was done for me,” and having made it known, does something in return. |
♦ 3. appameyyasuttavaṇṇanā AN 3.115 |
♦ 3. Commentary on the Appameyya Sutta |
♦ 116. tatiye sukhena metabboti suppameyyo. |
♦ 116. In the third, ‘to be measured with ease’ means easy to measure. |
dukkhena metabboti duppameyyo. |
‘To be measured with difficulty’ means hard to measure. |
pametuṃ na sakkotīti appameyyo. |
‘Cannot be measured’ means immeasurable. |
unnaḷoti uggatanaḷo, tucchamānaṃ ukkhipitvā ṭhitoti attho. |
‘Haughty’ means with pride grown high; the meaning is that he stands, having raised his empty pride. |
capaloti pattamaṇḍanādinā cāpallena samannāgato. |
‘Frivolous’ means endowed with the frivolity of adorning the bowl, etc. |
mukharoti mukhakharo. |
‘Harsh-mouthed’ means of harsh mouth. |
vikiṇṇavācoti asaññatavacano. |
‘Of scattered speech’ means of unrestrained speech. |
asamāhitoti cittekaggatārahito. |
‘Unconcentrated’ means devoid of one-pointedness of mind. |
vibbhantacittoti bhantacitto bhantagāvibhantamigasappaṭibhāgo. |
‘Of wandering mind’ means with a wandering mind, like a wandering cow or a wandering deer. |
pākatindriyoti vivaṭindriyo. |
‘With faculties exposed’ means with faculties open. |
sesamettha uttānamevāti. |
The rest here has a clear meaning. |
♦ 4. āneñjasuttavaṇṇanā AN 3.116 |
♦ 4. Commentary on the Āneñja Sutta |
♦ 117. catutthe tadassādetīti taṃ jhānaṃ assādeti. |
♦ 117. In the fourth, ‘he relishes that’ means he relishes that jhāna. |
taṃ nikāmetīti tadeva pattheti. |
‘He desires that’ means he desires that very thing. |
tena ca vittiṃ āpajjatīti tena jhānena tuṭṭhiṃ āpajjati. |
‘And he finds satisfaction in that’ means he finds contentment in that jhāna. |
tatra ṭhitoti tasmiṃ jhāne ṭhito. |
‘Standing there’ means standing in that jhāna. |
tadadhimuttoti tattheva adhimutto. |
‘Resolved on that’ means resolved on that very thing. |
tabbahulavihārīti tena bahulaṃ viharanto. |
‘Dwelling much in that’ means dwelling much in that. |
sahabyataṃ upapajjatīti sahabhāvaṃ upapajjati, tasmiṃ devaloke nibbattatīti attho . |
‘He is reborn in the company of’ means he is reborn in the same state; he is reborn in that devaloka is the meaning. |
nirayampi gacchatītiādi nirayādīhi avippamuttattā aparapariyāyavasena tattha gamanaṃ sandhāya vuttaṃ. |
‘He also goes to hell,’ etc., is said with reference to his going there in a subsequent period, because he is not free from hell, etc. |
na hi tassa upacārajjhānato balavataraṃ akusalaṃ atthi, yena anantaraṃ apāye nibbatteyya. |
For he has no unwholesome kamma stronger than the access-jhāna, by which he would be reborn in a state of loss immediately after. |
bhagavato pana sāvakoti sotāpannasakadāgāmianāgāmīnaṃ aññataro. |
‘But a disciple of the Blessed One’ means one of the stream-enterers, once-returners, or non-returners. |
tasmiṃyeva bhaveti tattheva arūpabhave. |
‘In that very existence’ means in that very formless existence. |
parinibbāyatīti appaccayaparinibbānena parinibbāyati. |
‘He is finally extinguished’ means he is finally extinguished by the final Nibbāna without conditions. |
adhippayāsoti adhikappayogo. |
‘An additional effort’ means an additional exertion. |
sesamettha vuttanayeneva veditabbaṃ. |
The rest here should be known in the way described. |
imasmiṃ pana sutte puthujjanassa upapattijjhānaṃ kathitaṃ, ariyasāvakassa tadeva upapattijjhānañca vipassanāpādakajjhānañca kathitaṃ. |
In this sutta, however, the rebirth-jhāna of an ordinary person is described; for a noble disciple, that same rebirth-jhāna and the jhāna that is the basis for insight are described. |
♦ 5. vipattisampadāsuttavaṇṇanā AN 3.117 |
♦ 5. Commentary on the Vipattisampadā Sutta |
♦ 118. pañcame sīlavipattīti sīlassa vipannākāro. |
♦ 118. In the fifth, ‘failure in virtue’ means the state of virtue being ruined. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
natthi dinnanti dinnassa phalābhāvaṃ sandhāya vadati. |
‘There is no [result of] what is given’ — he says this with reference to the absence of a fruit for what is given. |
yiṭṭhaṃ vuccati mahāyogo. |
‘Yiṭṭha’ is called a great offering. |
hutanti paheṇakasakkāro adhippeto. |
‘Huta’ means a gift-offering is intended. |
tampi ubhayaṃ phalābhāvameva sandhāya paṭikkhipati. |
He rejects both of these with reference to the absence of a fruit. |
sukatadukkaṭānanti sukatadukkatānaṃ, kusalākusalānanti attho. |
‘Of good and bad deeds’ means of good and bad deeds; of wholesome and unwholesome is the meaning. |
phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadati. |
‘Fruit and result’ means that which is called fruit or result, that does not exist, he says. |
natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi, natthi paro lokoti idha loke ṭhitassāpi paraloko natthi, sabbe tattha tattheva ucchijjantīti dasseti. |
‘There is no this world’ means for one who stands in the next world, this world does not exist; ‘there is no next world’ means even for one who stands in this world, the next world does not exist; all are annihilated right there, he shows. |
natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadati. |
‘There is no mother, there is no father’ — he says this by way of the absence of a fruit for right and wrong practice towards them. |
natthi sattā opapātikāti cavitvā uppajjanakasattā nāma natthīti vadati. |
‘There are no spontaneously arisen beings’ means there are no such things as beings who, having passed away, are reborn, he says. |
sampadāti pāripūriyo. |
‘Accomplishments’ means fulfillments. |
sīlasampadāti sīlassa paripuṇṇāvekallabhāvo. |
‘Accomplishment in virtue’ means the state of virtue being fulfilled and complete. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
atthi dinnantiādi vuttapaṭipakkhanayena gahetabbaṃ. |
‘There is [a result of] what is given,’ etc., should be taken in the opposite way to what has been said. |
♦ 6. apaṇṇakasuttavaṇṇanā AN 3.118 |
♦ 6. Commentary on the Apaṇṇaka Sutta |
♦ 119. chaṭṭhe apaṇṇako maṇīti chahi talehi samannāgato pāsako. |
♦ 119. In the sixth, ‘an unmistaken die’ means a die endowed with six sides. |
sugatiṃ sagganti cātumahārājikādīsu aññataraṃ saggaṃ lokaṃ. |
‘A happy destination, a heavenly world’ means one of the heavenly worlds, from the Cātumahārājika upwards. |
imasmiṃ sutte sīlañca sammādiṭṭhi cāti ubhayampi missakaṃ kathitaṃ. |
In this sutta, both virtue and right view are described as mixed. |
sattamaṃ uttānameva. |
The seventh has a clear meaning. |
♦ 8. paṭhamasoceyyasuttavaṇṇanā AN 3.120 |
♦ 8. Commentary on the Paṭhama Soceyya Sutta |
♦ 121. aṭṭhame soceyyānīti sucibhāvā. |
♦ 121. In the eighth, ‘purities’ means states of purity. |
kāyasoceyyanti kāyadvāre sucibhāvo. |
‘Bodily purity’ means the state of purity at the body-door. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
imesu pana paṭipāṭiyā catūsu suttesu agārikapaṭipadā kathitā. |
In these four suttas, in order, the practice of a householder is described. |
sotāpannasakadāgāmīnampi vaṭṭati. |
It is also applicable to stream-enterers and once-returners. |
♦ 9. dutiyasoceyyasuttavaṇṇanā AN 3.121 |
♦ 9. Commentary on the Dutiya Soceyya Sutta |
♦ 122. navame ajjhattanti niyakajjhattaṃ. |
♦ 122. In the ninth, ‘internal’ means one’s own internal. |
kāmacchandanti kāmacchandanīvaraṇaṃ. |
‘Sensual desire’ means the hindrance of sensual desire. |
byāpādādīsupi eseva nayo. |
In ill will, etc., the same method applies. |
sesamettha heṭṭhā vuttanayameva. |
The rest here is as explained below. |
gāthāya pana kāyasucinti kāyadvāre suciṃ, kāyena vā suciṃ. |
In the verse, however, ‘bodily purity’ means purity at the body-door, or purity by the body. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
ninhātapāpakanti sabbe pāpe ninhāpetvā dhovitvā ṭhitaṃ. |
‘With evil washed away’ means having washed away and cleansed all evils, he stands. |
iminā suttenapi gāthāyapi khīṇāsavova kathitoti. |
By this sutta and also by the verse, an arahant is described. |
♦ 10. moneyyasuttavaṇṇanā AN 3.122 |
♦ 10. Commentary on the Moneyya Sutta |
♦ 123. dasame moneyyānīti munibhāvā. |
♦ 123. In the tenth, ‘sageships’ means states of being a sage. |
kāyamoneyyanti kāyadvāre munibhāvo sādhubhāvo paṇḍitabhāvo. |
‘Bodily sageship’ means the state of being a sage, a good state, a wise state at the body-door. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
idaṃ vuccati, bhikkhave, kāyamoneyyanti idaṃ tividhakāyaduccaritappahānaṃ kāyamoneyyaṃ nāma. |
‘This, bhikkhus, is called bodily sageship’ means this abandoning of the threefold bodily misconduct is called bodily sageship. |
apica tividhaṃ kāyasucaritampi kāyamoneyyaṃ, tathā kāyārammaṇaṃ ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. |
Moreover, the threefold bodily good conduct is also bodily sageship; likewise, the knowledge with the body as its object is bodily sageship; the full understanding of the body is bodily sageship; the path associated with full understanding is bodily sageship; the abandoning of craving and lust for the body is bodily sageship; the cessation of bodily formations, the fourth jhāna attainment, is bodily sageship. |
vacīmoneyyepi eseva nayo. |
In verbal sageship, the same method applies. |
♦ ayaṃ panettha viseso — yathā idha catutthajjhānasamāpatti, evaṃ tattha vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyanti veditabbā. |
♦ This is the difference here: just as here the fourth jhāna attainment, so there the cessation of verbal formations, the second jhāna attainment, should be known as verbal sageship. |
manomoneyyampi imināva nayena atthaṃ ñatvā cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyanti veditabbā. |
Mental sageship also, having known the meaning in this same way, the cessation of mental formations, the attainment of the cessation of perception and feeling, should be known as mental sageship. |
kāyamuninti kāyadvāre muniṃ uttamaṃ parisuddhaṃ, kāyena vā muniṃ. |
‘A sage in body’ means a sage, supreme, pure at the body-door; or a sage by the body. |
sesadvayepi eseva nayo. |
In the other two, the same method applies. |
sabbappahāyinanti khīṇāsavaṃ. |
‘Who has abandoned all’ means an arahant. |
khīṇāsavo hi sabbappahāyī nāmāti. |
For an arahant is called one who has abandoned all. |
♦ āpāyikavaggo dutiyo. |
♦ The second chapter, on the Āpāyika. |
♦ (13) 3. kusināravaggo |
♦ (13) 3. The Kusināra Vagga |
♦ 1. kusinārasuttavaṇṇanā AN 3.133 |
♦ 1. Commentary on the Kusināra Sutta |
♦ 124. tatiyassa paṭhame kusinārāyanti evaṃnāmake nagare. |
♦ 124. In the first of the third, ‘at Kusinārā’ means in the city so named. |
baliharaṇe vanasaṇḍeti evaṃnāmake vanasaṇḍe. |
‘In the Baliharaṇa forest grove’ means in the forest grove so named. |
tattha kira bhūtabalikaraṇatthaṃ baliṃ haranti, tasmā baliharaṇanti vuccati. |
There, it is said, they bring offerings for the purpose of making an offering to spirits; therefore it is called Baliharaṇa. |
ākaṅkhamānoti icchamāno. |
‘Wishing’ means desiring. |
sahatthāti sahatthena. |
‘With his own hand’ means with his own hand. |
sampavāretīti alaṃ alanti vācāya ceva hatthavikārena ca paṭikkhipāpeti. |
‘He would make to refuse’ means he would make to refuse with the words “enough, enough” and with a gesture of the hand. |
sādhu vata māyanti sādhu vata maṃ ayaṃ. |
‘It would be good if he’ means it would be good if this one would for me. |
gathitoti taṇhāgedhena gathito. |
‘Gripped’ means gripped by the greed of craving. |
mucchitoti taṇhāmucchanāyayeva mucchito. |
‘Infatuated’ means infatuated by the very infatuation of craving. |
ajjhopannoti taṇhāya gilitvā pariniṭṭhapetvā pavatto. |
‘Obsessed’ means having been swallowed, finished, and set in motion by craving. |
anissaraṇapaññoti chandarāgaṃ pahāya saṃkaḍḍhitvā paribhuñjanto nissaraṇapañño nāma hoti, ayaṃ na tādiso, sacchandarāgo paribhuñjatīti anissaraṇapañño. |
‘Without the wisdom of escape’ means one who consumes, having abandoned craving and lust and having gathered it together, is called one with the wisdom of escape; this one is not so; he consumes with craving and lust, thus he is without the wisdom of escape. |
sukkapakkho vuttavipariyāyena veditabbo. |
The bright side should be known by reversing what has been said. |
nekkhammavitakkādayo panettha missakā kathitāti veditabbā. |
Thoughts of renunciation, etc., here are described as mixed. |
♦ 2. bhaṇḍanasuttavaṇṇanā AN 3.134 |
♦ 2. Commentary on the Bhaṇḍana Sutta |
♦ 125. dutiye pajahiṃsūti pajahanti. |
♦ 125. In the second, ‘they abandoned’ means they abandon. |
bahulamakaṃsūti punappunaṃ karonti. |
‘They did it much’ means they do it again and again. |
idhāpi tayo vitakkā missakāva kathitā. |
Here too, the three thoughts are described as mixed. |
♦ 3. gotamakacetiyasuttavaṇṇanā AN 3.135 |
♦ 3. Commentary on the Gotamaka Cetiya Sutta |
♦ 126. tatiye gotamake cetiyeti gotamakayakkhassa bhavane. |
♦ 126. In the third, ‘at the Gotamaka Cetiya’ means at the shrine of the yakkha Gotamaka. |
tathāgato hi paṭhamabodhiyaṃ vīsati vassāni kadāci cāpāle cetiye, kadāci sārandade, kadāci bahuputte, kadāci gotamaketi evaṃ yebhuyyena devakulesuyeva vihāsi. |
For the Tathāgata, in the twenty years after his first enlightenment, dwelt mostly in the shrines of the devas, sometimes at the Cāpāla Cetiya, sometimes at the Sārandada, sometimes at the Bahuputta, sometimes at the Gotamaka. |
imasmiṃ pana kāle vesāliṃ upanissāya gotamakassa yakkhassa bhavanaṭṭhāne vihāsi. |
At this time, however, he was dwelling near Vesālī, at the place of the shrine of the yakkha Gotamaka. |
tena vuttaṃ — “gotamake cetiye”ti. |
Therefore it is said, “at the Gotamaka Cetiya.” |
etadavocāti etaṃ “abhiññāyāhan”tiādikaṃ suttaṃ avoca. |
‘He said this’ means he spoke this sutta, ‘By direct knowledge, I,’ etc. |
♦ idañca bhagavatā suttaṃ atthuppattiyaṃ vuttanti veditabbaṃ. |
♦ And this sutta should be known as spoken by the Blessed One in the context of a story. |
katarātthuppattiyanti? mūlapariyāyātthuppattiyaṃ . |
In what story? In the story of the Mūlapariyāya. |
sambahulā kira brāhmaṇapabbajitā attanā uggahitabuddhavacanaṃ nissāya jānanamadaṃ uppādetvā dhammassavanaggaṃ na gacchanti — “sammāsambuddho kathento amhehi ñātameva kathessati, no aññātan”ti. |
It is said that many brahmin wanderers, on account of the word of the Buddha that they had learned, and having produced the pride of knowledge, did not go to the highest of Dhamma-hearings, thinking, “When the Perfectly Enlightened One speaks, he will speak of what is already known by us, not of what is unknown.” |
bhikkhū tathāgatassa ārocesuṃ. |
The bhikkhus reported it to the Tathāgata. |
satthā te bhikkhū pakkosāpetvā mukhapaṭiññaṃ gahetvā mūlapariyāyaṃ desesi. |
The Teacher, having had those bhikkhus summoned, and having taken their verbal admission, taught the Mūlapariyāya. |
te bhikkhū desanāya neva āgataṭṭhānaṃ, na gataṭṭhānaṃ addasaṃsu. |
Those bhikkhus saw neither the coming nor the going of the discourse. |
apassantā “sammāsambuddho ‘mayhaṃ kathā niyyātī’ti mukhasampattameva kathetī”ti cintayiṃsu. |
Not seeing it, they thought, “The Perfectly Enlightened One, saying, ‘My talk leads out,’ speaks only of the excellence of his speech.” |
satthā tesaṃ manaṃ jānitvā imaṃ suttantaṃ ārabhi. |
The Teacher, knowing their minds, began this sutta. |
♦ tattha abhiññāyāti “ime pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsatindriyāni, cattāri saccāni, nava hetū, satta phassā, satta vedanā, satta cetanā, satta saññā, satta cittānī”ti jānitvā paṭivijjhitvā paccakkhaṃ katvā, tathā — “ime cattāro satipaṭṭhānā”tiādinā nayena te te dhamme jānitvā paṭivijjhitvā paccakkhameva katvāti attho. |
♦ Therein, ‘by direct knowledge’ means having known, penetrated, and realized, “These are the five aggregates, the twelve sense-bases, the eighteen elements, the twenty-two faculties, the four truths, the nine causes, the seven contacts, the seven feelings, the seven volitions, the seven perceptions, the seven minds”; and likewise, having known, penetrated, and realized those respective states in the manner, “These are the four foundations of mindfulness,” etc., is the meaning. |
sanidānanti sappaccayameva katvā kathemi, no appaccayaṃ. |
‘With its origin’ means I speak, having made it with its condition, not without a condition. |
sappāṭihāriyanti paccanīkapaṭiharaṇena sappāṭihāriyameva katvā kathemi, no appāṭihāriyaṃ. |
‘With its miracle’ means I speak, having made it with a miracle, by the counteracting of what is opposed; not without a miracle. |
alañca pana voti yuttañca pana tumhākaṃ. |
‘And it is enough for you’ means and it is proper for you. |
tuṭṭhiyāti “sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho”ti tīṇi ratanāni guṇato anussarantānaṃ tumhākaṃ yuttameva tuṭṭhiṃ kātunti attho. |
‘For satisfaction’ means for you who recollect the qualities of the three gems, “The Blessed One is a Perfectly Enlightened One, the Dhamma is well-proclaimed, the Sangha is well-practiced,” it is proper to feel satisfaction is the meaning. |
sesapadadvayepi eseva nayo. |
In the other two phrases, the same method applies. |
♦ akampitthāti chahi ākārehi akampittha. |
♦ ‘It quaked’ means it quaked in six ways. |
evarūpo hi pathavikampo bodhimaṇḍepi ahosi. |
For such an earthquake also occurred at the seat of enlightenment. |
bodhisatte kira dakkhiṇadisābhāgena bodhimaṇḍaṃ abhiruḷhe dakkhiṇadisābhāgo heṭṭhā avīciṃ pāpuṇanto viya ahosi, uttarabhāgo uggantvā bhavaggaṃ abhihananto viya. |
It is said that when the Bodhisatta ascended the seat of enlightenment from the southern side, the southern side was as if it would reach the Avīci hell below, and the northern side rose up as if it would strike the peak of existence. |
pacchimadisaṃ gate pacchimabhāgo heṭṭhā avīciṃ pāpuṇanto viya ahosi, pācīnabhāgo uggantvā bhavaggaṃ abhihananto viya. |
When he went to the western side, the western side was as if it would reach the Avīci hell below, and the eastern side rose up as if it would strike the peak of existence. |
uttaradisaṃ gate uttaradisābhāgo heṭṭhā avīciṃ pāpuṇanto viya, dakkhiṇadisābhāgo uggantvā bhavaggaṃ abhihananto viya. |
When he went to the northern side, the northern side was as if it would reach the Avīci hell below, and the southern side rose up as if it would strike the peak of existence. |
pācīnadisaṃ gate pācīnadisābhāgo heṭṭhā avīciṃ pāpuṇanto viya, pacchimabhāgo uggantvā bhavaggaṃ abhihananto viya. |
When he went to the eastern side, the eastern side was as if it would reach the Avīci hell below, and the western side rose up as if it would strike the peak of existence. |
bodhirukkhopi sakiṃ heṭṭhā avīciṃ pāpuṇanto viya, sakiṃ uggantvā bhavaggaṃ abhihananto viya. |
The Bodhi tree also was as if it would at one moment reach the Avīci hell below, and at another moment rise up and strike the peak of existence. |
tasmimpi divase evaṃ chahi ākārehi cakkavāḷasahassī mahāpathavī akampittha. |
On that day also, the great earth, a thousand-fold world-system, quaked in these six ways. |
♦ 4. bharaṇḍukālāmasuttavaṇṇanā AN 3.136 |
♦ 4. Commentary on the Bharaṇḍu Kālāma Sutta |
♦ 127. catutthe kevalakappanti sakalakappaṃ. |
♦ 127. In the fourth, ‘the entire’ means the whole. |
anvāhiṇḍantoti vicaranto. |
‘Wandering’ means wandering. |
nāddasāti kiṃ kāraṇā na addasa? |
‘He did not see’ — for what reason did he not see? |
ayaṃ kira bharaṇḍu kālāmo sakyānaṃ aggapiṇḍaṃ khādanto vicarati. |
This Bharaṇḍu Kālāma, it is said, went about eating the best alms of the Sākyans. |
tassa vasanaṭṭhānaṃ sampattakāle ekā dhammadesanā samuṭṭhahissatīti ñatvā bhagavā evaṃ adhiṭṭhāsi, yathā añño āvasatho na paññāyittha. |
Knowing that a certain Dhamma discourse would arise when he reached his dwelling-place, the Blessed One resolved thus, so that no other dwelling-place would be seen. |
tasmā na addasa. |
Therefore he did not see. |
purāṇasabrahmacārīti porāṇako sabrahmacārī. |
‘A former companion in the holy life’ means an old companion in the holy life. |
so kira āḷārakālāmakāle tasmiṃyeva assame ahosi, taṃ sandhāyevamāha. |
It is said that he was in that same hermitage at the time of Āḷāra Kālāma. He says this with reference to that. |
santharaṃ paññāpehīti santharitabbaṃ santharāhīti attho. |
‘Prepare a bed’ means prepare what is to be spread out is the meaning. |
santharaṃ paññāpetvāti kappiyamañcake paccattharaṇaṃ paññāpetvā. |
‘Having prepared a bed’ means having prepared a spread on an allowable couch. |
kāmānaṃ pariññaṃ paññāpetīti ettha pariññā nāma samatikkamo, tasmā kāmānaṃ samatikkamaṃ paṭhamajjhānaṃ paññāpeti. |
‘He makes known the full understanding of sensual pleasures’ — here, full understanding means transcending; therefore he makes known the first jhāna, the transcending of sensual pleasures. |
na rūpānaṃ pariññanti rūpānaṃ samatikkamabhūtaṃ arūpāvacarasamāpattiṃ na paññāpeti. |
‘Not the full understanding of forms’ means he does not make known the formless-sphere attainment, which is the transcending of forms. |
na vedanānaṃ pariññanti vedanānaṃ samatikkamaṃ nibbānaṃ na paññāpeti. |
‘Not the full understanding of feelings’ means he does not make known Nibbāna, the transcending of feelings. |
niṭṭhāti gati nipphatti. |
‘Goal’ means destination, accomplishment. |
udāhu puthūti udāhu nānā. |
‘Or in various ways’ means or in many ways. |
♦ 5. hatthakasuttavaṇṇanā AN 3.137 |
♦ 5. Commentary on the Hatthaka Sutta |
♦ 128. pañcame abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpābbhanumodanādīsu dissati. |
♦ 128. In the fifth, ‘of the passing of the night’ — here, the word ‘abhikkanta’ is seen in the senses of ceasing, beautiful, lovely, and approving. |
tattha “abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti evamādīsu khaye dissati. |
Therein, in “the night is passed, venerable sir, the first watch is over, the community of monks has been sitting long; let the Blessed One, venerable sir, recite the Pātimokkha to the bhikkhus,” etc., it is seen in the sense of ceasing. |
“ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā”ti evamādīsu sundare. |
In “this one is more excellent and more sublime than these four persons,” etc., in the sense of beautiful. |
♦ “ko me vandati pādāni, iddhiyā yasasā jalaṃ. |
♦ “Who worships my feet, blazing with power and glory, |
♦ abhikkantena vaṇṇena, sabbā obhāsayaṃ disā”ti. |
♦ with excellent complexion, illuminating all directions?” |
— |
— |
♦ evamādīsu abhirūpe. |
♦ in such passages, in the sense of lovely. |
“abhikkantaṃ, bho gotamā”ti evamādīsu abbhanumodane. |
In “excellent, Master Gotama,” etc., in the sense of approving. |
idha pana sundare. |
Here, however, in the sense of beautiful. |
tena abhikkantāya rattiyāti iṭṭhāya kantāya manāpāya rattiyāti vuttaṃ hoti. |
Therefore, ‘of the passing of the night’ means of the desirable, dear, and pleasing night is what is said. |
abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe, vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānapamāṇarūpāyatanādīsu dissati. |
‘Of excellent complexion’ — here, the word ‘abhikkanta’ is in the sense of lovely; but the word ‘vaṇṇa’ is seen in the senses of skin, praise, caste, class, cause, form, measure, and form-sense-object. |
tattha “suvaṇṇavaṇṇosi bhagavā”ti evamādīsu chaviyaṃ. |
Therein, in “You are of golden complexion, O Blessed One,” etc., in the sense of skin. |
“kadā saññūḷhā pana te gahapati samaṇassa gotamassa vaṇṇā”ti evamādīsu thutiyaṃ. |
In “When were your praises of the ascetic Gotama compiled, householder?”, etc., in the sense of praise. |
“cattārome, bho gotama, vaṇṇā”ti evamādīsu kulavagge. |
In “These four, Master Gotama, are the castes,” etc., in the sense of caste-class. |
“atha kena nu vaṇṇena, gandhatthenoti vuccatī”ti evamādīsu kāraṇe. |
In “And in what way is it called fragrant?”, etc., in the sense of cause. |
“mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā”ti evamādīsu saṇṭhāne. |
In “having created the great form of a king of elephants,” etc., in the sense of form. |
“tayo pattassa vaṇṇā”ti evamādīsu pamāṇe. |
In “the three colors of the bowl,” etc., in the sense of measure. |
“vaṇṇo gandho raso ojā”ti evamādīsu rūpāyatane. |
In “color, smell, taste, and nutritive essence,” etc., in the sense of form-sense-object. |
so idha chaviyā daṭṭhabbo. |
Here it should be seen in the sense of skin. |
tena abhikkantavaṇṇāti abhirūpacchavi, iṭṭhavaṇṇā manāpavaṇṇāti vuttaṃ hoti. |
Therefore, ‘of excellent complexion’ means of a lovely skin; of a desirable, pleasing complexion is what is said. |
♦ kevalakappanti ettha kevalasaddo anavasesayebhuyyābyāmissānatirekadaḷhatthavisaṃyogādianekattho. |
♦ ‘The entire’ — here, the word ‘kevala’ has many meanings, such as complete, mostly, unmixed, not exceeding, firm, and disjunction. |
tathā hissa “kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyan”ti evamādīsu anavasesatā attho. |
Thus, in “the complete and full, purified holy life,” etc., its meaning is completeness. |
“kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī”ti evamādīsu yebhuyyatā. |
In “and the entire country of Aṅga and Magadha will approach with much food, edible and drinkable,” etc., mostly. |
“kevalassa dukkhakkhandhassa samudayo hotī”ti evamādīsu abyāmissatā. |
In “there is the arising of the entire mass of suffering,” etc., unmixed. |
“kevalaṃ saddhāmattakaṃ nūna ayamāyasmā”ti evamādīsu anatirekatā. |
In “This venerable one is surely of mere faith,” etc., not exceeding. |
“āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito”ti evamādīsu daḷhatthatā. |
In “Venerable sir, the co-resident of the venerable Anuruddha, named Bāhiya, stands for the complete schism of the Sangha,” etc., firmness. |
“kevalī vusitavā uttamapurisoti vuccatī”ti evamādīsu visaṃyogo. |
In “The complete one, who has lived the life, is called the supreme person,” etc., disjunction. |
idha pana anavasesatā atthoti adhippetā. |
Here, however, the meaning of completeness is intended. |
♦ kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. |
♦ The word ‘kappa,’ however, has many meanings, such as believing, custom, time, prescription, cutting, arrangement, part, and all around. |
tathā hissa “okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā”ti evamādīsu abhisaddahanamattho. |
Thus, in “This is believable of Master Gotama, as it is of an Arahant, a Perfectly Enlightened One,” etc., its meaning is believing. |
“anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitun”ti evamādīsu vohāro. |
In “I allow you, bhikkhus, to enjoy fruit in the five ascetic customs,” etc., custom. |
“yena sudaṃ niccakappaṃ viharāmī”ti evamādīsu kālo. |
In “in which I dwell for all time,” etc., time. |
“iccāyasmā kappo”ti evamādīsu paññatti . |
In “Thus the venerable Kappa,” etc., prescription. |
“alaṅkato kappitakesamassū”ti evamādīsu chedanaṃ. |
In “adorned, with hair and beard cut,” etc., cutting. |
“kappati dvaṅgulakappo”ti evamādīsu vikappo. |
In “a two-finger arrangement is proper,” etc., arrangement. |
“atthi kappo nipajjitun”ti evamādīsu leso. |
In “there is a part to lie down,” etc., part. |
“kevalakappaṃ veḷuvanaṃ obhāsetvā”ti evamādīsu samantabhāvo. |
In “having illuminated the entire Veḷuvana,” etc., all around. |
idha panassa samantabhāvo attho adhippeto. |
Here, however, its meaning of all around is intended. |
tasmā kevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti attho. |
Therefore, in ‘the entire Jetavana,’ the meaning is the whole of Jetavana, all around. |
♦ obhāsetvāti ābhāya pharitvā. |
♦ ‘Having illuminated’ means having pervaded with radiance. |
vālukāyāti saṇhāya vālukāya. |
‘With sand’ means with fine sand. |
na saṇṭhātīti na patiṭṭhāti. |
‘It does not stand’ means it does not stand. |
oḷārikanti brahmadevatāya hi pathaviyaṃ patiṭṭhānakāle attabhāvo oḷāriko māpetuṃ vaṭṭati pathavī vā, tasmā evamāha. |
‘Gross’ means for a Brahma-deva, at the time of establishing himself on the earth, the body can be created as gross, or the earth can be; therefore he said thus. |
dhammāti iminā pubbe uggahitabuddhavacanaṃ dasseti. |
‘The Dhamma’ — by this, he shows the word of the Buddha previously learned. |
nappavattino ahesunti sajjhāyamūḷhakā vācā parihīnāyeva ahesuṃ. |
‘They were not current’ means they were confused in their recitation, their speech had failed. |
appaṭivānoti anivatto anukkaṇṭhito. |
‘Not shrinking back’ means not turning back, not hesitating. |
♦ dassanassāti cakkhuviññāṇena dassanassa. |
♦ ‘Of seeing’ means of seeing with eye-consciousness. |
upaṭṭhānassāti catūhi paccayehi upaṭṭhānassa. |
‘Of attendance’ means of attendance with the four requisites. |
adhisīlanti dasavidhaṃ sīlaṃ. |
‘The higher virtue’ means the ten-fold virtue. |
tañhi pañcasīlaṃ upādāya adhisīlanti vuccati. |
For that, in relation to the five precepts, is called the higher virtue. |
avihaṃ gatoti avihabrahmaloke nibbattosmīti dasseti. |
‘Gone to the Avihā’ means he shows that he was reborn in the Avihā Brahma-world. |
♦ 6. kaṭuviyasuttavaṇṇanā AN 3.138 |
♦ 6. Commentary on the Kaṭuviya Sutta |
♦ 129. chaṭṭhe goyogapilakkhasminti gāvīnaṃ vikkayaṭṭhāne uṭṭhitapilakkhassa santike. |
♦ 129. In the sixth, ‘at the Goyoga fig-tree’ means near the fig-tree that stands in the place where cattle are sold. |
rittassādanti jhānasukhābhāvena rittassādaṃ. |
‘An empty gratification’ means an empty gratification because of the absence of the bliss of jhāna. |
bāhirassādanti kāmaguṇasukhavasena bāhirassādaṃ. |
‘An external gratification’ means an external gratification by way of the bliss of sensual pleasures. |
kaṭuviyanti ucchiṭṭhaṃ. |
‘Vomit’ means vomit. |
āmagandhenāti kodhasaṅkhātena vissagandhena. |
‘With a fishy smell’ means with the rotten smell known as anger. |
avassutanti tintaṃ. |
‘Soaked’ means wet. |
makkhikāti kilesamakkhikā. |
‘Flies’ means the flies of the defilements. |
nānupatissantīti uṭṭhāya na anubandhissanti. |
‘They will not follow’ means they will not get up and follow. |
nānvāssavissantīti anubandhitvā na khādissanti. |
‘They will not swarm’ means they will not follow and eat. |
saṃvegamāpādīti sotāpanno jāto. |
‘He was stirred’ means he became a stream-enterer. |
♦ kaṭuviyakatoti ucchiṭṭhakato. |
♦ ‘Made into vomit’ means made into vomit. |
ārakā hotīti dūre hoti. |
‘It is far’ means it is distant. |
vighātasseva bhāgavāti dukkhasseva bhāgī. |
‘A partaker of affliction’ means a partaker of suffering. |
caretīti carati gacchati. |
‘He fares’ means he fares, he goes. |
dummedhoti duppañño. |
‘A fool’ means a person without wisdom. |
imasmiṃ sutte vaṭṭameva kathitaṃ, gāthāsu vaṭṭavivaṭṭaṃ kathitanti. |
In this sutta, the round of existence is described; in the verses, the round of existence and the transcendence of the round of existence are described. |
sattame vaṭṭameva bhāsitaṃ. |
In the seventh, the round of existence is spoken of. |
♦ 8. dutiyānuruddhasuttavaṇṇanā AN 3.140 |
♦ 8. Commentary on the Dutiya Anuruddha Sutta |
♦ 131. aṭṭhame idaṃ te mānasminti ayaṃ te navavidhena vaḍḍhitamānoti attho. |
♦ 131. In the eighth, ‘this is your pride’ means this is your pride that has grown in nine ways. |
idaṃ te uddhaccasminti idaṃ tava uddhaccaṃ cittassa uddhatabhāvo. |
‘This is your restlessness’ means this is your restlessness, the state of your mind being agitated. |
idaṃ te kukkuccasminti idaṃ tava kukkuccaṃ. |
‘This is your worry’ means this is your worry. |
♦ 9. paṭicchannasuttavaṇṇanā AN 3.141 |
♦ 9. Commentary on the Paṭicchanna Sutta |
♦ 132. navame āvahantīti niyyanti. |
♦ 132. In the ninth, ‘they lead’ means they lead out. |
paṭicchanno āvahatīti paṭicchannova hutvā niyyāti. |
‘A concealed one leads’ means being concealed, he leads out. |
vivaṭo virocatīti ettha ekato ubhato attato sabbatthakatoti catubbidhā vivaṭatā veditabbā. |
‘An open one shines’ — here, the fourfold openness should be known: open on one side, on both sides, in oneself, and in all respects. |
tattha ekato vivaṭaṃ nāma asādhāraṇasikkhāpadaṃ. |
Therein, open on one side is a training rule not common to others. |
ubhato vivaṭaṃ nāma sādhāraṇasikkhāpadaṃ. |
Open on both sides is a training rule common to others. |
attato vivaṭaṃ nāma paṭiladdhadhammaguṇo. |
Open in oneself is the quality of the attained Dhamma. |
sabbatthakavivaṭaṃ nāma tepiṭakaṃ buddhavacanaṃ. |
Open in all respects is the Tipiṭaka, the word of the Buddha. |
♦ 10. lekhasuttavaṇṇanā AN 3.142 |
♦ 10. Commentary on the Lekha Sutta |
♦ 133. dasame abhiṇhanti abhikkhaṇaṃ nirantaraṃ. |
♦ 133. In the tenth, ‘often’ means frequently, without interruption. |
āgāḷhenāti gāḷhena kakkhaḷena. |
‘Strongly’ means firmly, harshly. |
pharusenāti pharusavacanena. |
‘Harshly’ means with harsh speech. |
gāḷhaṃ katvā pharusaṃ katvā vuccamānopīti attho. |
The meaning is, even when spoken to firmly and harshly. |
amanāpenāti manaṃ anallīyantena avaḍḍhantena. |
‘Disagreeably’ means not clinging to the mind, not increasing it. |
sandhiyatimevāti ghaṭiyatiyeva. |
‘It is joined’ means it is connected. |
saṃsandatimevāti nirantarova hoti. |
‘It is connected’ means it is continuous. |
sammodatimevāti ekībhāvameva gacchati. |
‘It rejoices’ means it becomes one. |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere has a clear meaning. |
♦ kusināravaggo tatiyo. |
♦ The third chapter, on Kusinārā. |
♦ (14) 4. yodhājīvavaggo |
♦ (14) 4. The Yodhājīva Vagga |
♦ 1. yodhājīvasuttavaṇṇanā AN 3.153 |
♦ 1. Commentary on the Yodhājīva Sutta |
♦ 134. catutthassa paṭhame yuddhaṃ upajīvatīti yodhājīvo. |
♦ 134. In the first of the fourth, ‘one who lives by fighting’ means a warrior. |
rājārahoti rañño anucchaviko. |
‘Fit for a king’ means suitable for a king. |
rājabhoggoti rañño upabhogaparibhogo. |
‘To be used by a king’ means to be an object of use and enjoyment for a king. |
aṅganteva saṅkhyaṃ gacchatīti hattho viya pādo viya ca avassaṃ icchitabbattā aṅganti saṅkhyaṃ gacchati. |
‘It is counted as a very limb’ means because it is as necessary as a hand or a foot, it is counted as a limb. |
dūre pātī hotīti udake usabhamattaṃ, thale aṭṭhusabhamattaṃ, tato vā uttarinti dūre kaṇḍaṃ pāteti. |
‘He is a long-shot’ means he shoots an arrow a distance of a usabha in water, eight usabhas on land, or even further. |
duṭṭhagāmaṇiabhayassa hi yodhājīvo navausabhamattaṃ kaṇḍaṃ pātesi, pacchimabhave bodhisatto yojanappamāṇaṃ. |
For the warrior of Duṭṭhagāmaṇi Abhaya shot an arrow a distance of nine usabhas; the Bodhisatta in his last existence, a yojana. |
akkhaṇavedhīti avirādhitavedhī, akkhaṇaṃ vā vijju vijjantarikāya vijjhituṃ samatthoti attho. |
‘A split-second shooter’ means a shooter who does not miss; or one who is able to shoot in a split-second, in a flash of lightning is the meaning. |
mahato kāyassa padāletāti ekatobaddhaṃ phalakasatampi mahiṃsacammasatampi aṅguṭṭhapamāṇabahalaṃ lohapaṭṭampi caturaṅgulabahalaṃ asanapadarampi vidatthibahalaṃ udumbarapadarampi dīghantena vālikasakaṭampi vinivijjhituṃ samatthoti attho. |
‘He splits a great body’ means he is able to pierce even a hundred planks bound together, a hundred buffalo-hides, an iron plate the thickness of a thumb, a plank of asana wood four fingers thick, a plank of udumbara wood a span thick, and a cart of sand at a long distance. |
yaṃkiñci rūpantiādi visuddhimagge vitthāritameva. |
‘Whatever form,’ etc., is detailed in the Visuddhimagga. |
netaṃ mamātiādi taṇhāmānadiṭṭhipaṭikkhepavasena vuttaṃ. |
‘This is not mine,’ etc., is said by way of the rejection of craving, pride, and views. |
sammappaññāya passatīti sammā hetunā kāraṇena sahavipassanāya maggapaññāya passati. |
‘He sees with right wisdom’ means he sees rightly, with cause and reason, with the wisdom of the path together with insight. |
padāletīti arahattamaggena padāleti. |
‘He splits’ means he splits with the path of arahantship. |
♦ 2. parisāsuttavaṇṇanā AN 3.154 |
♦ 2. Commentary on the Parisā Sutta |
♦ 135. dutiye ukkācitavinītāti appaṭipucchitvā vinītā dubbinītaparisā. |
♦ 135. In the second, ‘ill-trained’ means the ill-trained assembly, trained without being questioned. |
paṭipucchāvinītāti pucchitvā vinītā suvinītaparisā. |
‘Trained by questioning’ means the well-trained assembly, trained by being questioned. |
yāvatāvinītāti pamāṇavasena vinītā, pamāṇaṃ ñatvā vinītaparisāti attho. |
‘Trained as far as’ means trained by way of measure; the assembly trained having known the measure is the meaning. |
“yāvatajjhā”ti pāḷiyā pana yāva ajjhāsayāti attho, ajjhāsayaṃ ñatvā vinītaparisāti vuttaṃ hoti. |
But in the Pāḷi, “yāvatajjhā,” the meaning is as far as the inclination; the assembly trained having known the inclination is what is said. |
tatiyaṃ uttānameva. |
The third has a clear meaning. |
♦ 4. uppādāsuttavaṇṇanā AN 3.156 |
♦ 4. Commentary on the Uppādā Sutta |
♦ 137. catutthe dhammaṭṭhitatāti sabhāvaṭṭhitatā. |
♦ 137. In the fourth, ‘the fixed nature of things’ means the fixed nature of things. |
dhammaniyāmatāti sabhāvaniyāmatā. |
‘The lawful order of things’ means the lawful order of things. |
sabbe saṅkhārāti catubhūmakasaṅkhārā. |
‘All formations’ means the formations of the four planes. |
aniccāti hutvā abhāvaṭṭhena aniccā. |
‘Impermanent’ means impermanent because of their nature of having been and not being. |
dukkhāti sampaṭipīḷanaṭṭhena dukkhā. |
‘Suffering’ means suffering because of their nature of being constantly oppressed. |
anattāti avasavattanaṭṭhena anattā. |
‘Non-self’ means non-self because of their nature of not being subject to one’s will. |
iti imasmiṃ sutte tīṇi lakkhaṇāni missakāni kathitāni. |
Thus in this sutta, the three characteristics are described as mixed. |
♦ 5. kesakambalasuttavaṇṇanā AN 3.157 |
♦ 5. Commentary on the Kesakambala Sutta |
♦ 138. pañcame tantāvutānaṃ vatthānanti paccatte sāmivacanaṃ, tantehi vāyitavatthānīti attho. |
♦ 138. In the fifth, ‘of cloths woven on a loom’ is a possessive in the objective sense; the meaning is, of cloths woven with threads. |
kesakambaloti manussakesehi vāyitakambalo . |
‘A hair-blanket’ means a blanket woven of human hair. |
puthusamaṇabrāhmaṇavādānanti idampi paccatte sāmivacanaṃ. |
‘Of the many doctrines of ascetics and brahmins’ — this is also a possessive in the objective sense. |
paṭikiṭṭhoti pacchimako lāmako. |
‘The most despised’ means the last, the lowest. |
moghapurisoti tucchapuriso. |
‘A foolish man’ means a worthless man. |
paṭibāhatīti paṭisedheti. |
‘He obstructs’ means he prevents. |
khippaṃ uḍḍeyyāti kuminaṃ oḍḍeyya. |
‘It would quickly fly away’ means it would catch a fish-trap. |
chaṭṭhasattamāni uttānatthāneva. |
The sixth and seventh have clear meanings. |
♦ 8. assakhaḷuṅkasuttavaṇṇanā AN 3.160 |
♦ 8. Commentary on the Assakhaḷuṅka Sutta |
♦ 141. aṭṭhame assakhaḷuṅkoti assapoto. |
♦ 141. In the eighth, ‘a colt’ means a foal. |
idamassa javasmiṃ vadāmīti ayamassa ñāṇajavoti vadāmi. |
‘This I say is its speed’ means this is its speed of knowledge, I say. |
idamassa vaṇṇasmiṃ vadāmīti ayamassa guṇavaṇṇoti vadāmi. |
‘This I say is its beauty’ means this is its beauty of virtue, I say. |
idamassa ārohapariṇāhasminti ayamassa uccabhāvo parimaṇḍalabhāvoti vadāmīti. |
‘In this its height and girth’ means this is its height and its roundness, I say. |
♦ 9. assaparassasuttavaṇṇanā AN 3.161 |
♦ 9. Commentary on the Assaparassa Sutta |
♦ 142. navame assaparasseti assesu parasse. |
♦ 142. In the ninth, ‘another horse’ means among horses, another. |
purisaparasseti purisesu parasse, purisapuriseti attho. |
‘Another person’ means among persons, another; a person and a person is the meaning. |
imasmiṃ sutte tīṇi maggaphalāni kathitāni. |
In this sutta, the three path-fruits are described. |
tattha ayaṃ tīhi maggehi ñāṇajavasampannoti veditabbo. |
Therein, this one should be known as accomplished in the speed of knowledge by the three paths. |
♦ 10. assājānīyasuttavaṇṇanā AN 3.162 |
♦ 10. Commentary on the Assājānīya Sutta |
♦ 143. dasame bhadreti bhaddake. |
♦ 143. In the tenth, ‘goodly’ means good. |
assājānīyeti kāraṇākāraṇaṃ jānanake asse. |
‘Thoroughbred horses’ means horses that know the reason and the non-reason. |
purisājānīyesupi eseva nayo. |
In thoroughbred persons, the same method applies. |
imasmiṃ sutte arahattaphalaṃ kathitaṃ. |
In this sutta, the fruit of arahantship is described. |
tatrāyaṃ arahattamaggena ñāṇajavasampannoti veditabbo. |
Therein, this one should be known as accomplished in the speed of knowledge by the path of arahantship. |
♦ 11. paṭhamamoranivāpasuttavaṇṇanā AN 3.163 |
♦ 11. Commentary on the Paṭhama Moranivāpa Sutta |
♦ 144. ekādasame accantaniṭṭhoti antaṃ atikkantaniṭṭho, akuppaniṭṭho dhuvaniṭṭhoti attho. |
♦ 144. In the eleventh, ‘absolutely established’ means established having gone beyond the end; established unshakably, established permanently is the meaning. |
sesaṃ sadisameva. |
The rest is the same. |
♦ 12. dutiyamoranivāpasuttavaṇṇanā AN 3.164 |
♦ 12. Commentary on the Dutiya Moranivāpa Sutta |
♦ 145. dvādasame iddhipāṭihāriyenāti ijjhanakapāṭihāriyena. |
♦ 145. In the twelfth, ‘by the miracle of psychic power’ means by the miracle of success. |
ādesanāpāṭihāriyenāti ādisitvā apadisitvā kathanānukathanakathāpāṭihāriyena. |
‘By the miracle of teaching’ means by the miracle of speaking, pointing out, explaining, and counter-explaining. |
♦ 13. tatiyamoranivāpasuttavaṇṇanā AN 3.165 |
♦ 13. Commentary on the Tatiya Moranivāpa Sutta |
♦ 146. terasame sammādiṭṭhiyāti phalasamāpattatthāya sammādiṭṭhiyā. |
♦ 146. In the thirteenth, ‘by right view’ means by the right view for the sake of the attainment of the fruit. |
sammāñāṇenāti phalañāṇena. |
‘By right knowledge’ means by the knowledge of the fruit. |
sammāvimuttiyāti sesehi phalasamāpattidhammehi. |
‘By right liberation’ means by the other states of the attainment of the fruit. |
imesu tīsupi suttesu khīṇāsavova kathitoti. |
In these three suttas, an arahant is described. |
♦ yodhājīvavaggo catuttho. |
♦ The fourth chapter, on the Warrior. |
♦ (15) 5. maṅgalavaggo |
♦ (15) 5. The Maṅgala Vagga |
♦ 1-9. akusalasuttādivaṇṇanā |
♦ 1-9. Commentary on the Akusala Sutta, etc. |
♦ 147-155. pañcamassa paṭhame yathābhataṃ nikkhittoti yathā ānetvā ṭhapito. |
♦ 147-155. In the first of the fifth, ‘as it was brought and put down’ means as it was brought and placed. |
dutiye sāvajjenāti sadosena. |
In the second, ‘by what is blameworthy’ means by what is with fault. |
tatiye visamenāti sapakkhalanena. |
In the third, ‘by what is crooked’ means by what causes stumbling. |
samenāti apakkhalanena. |
‘By what is straight’ means by what does not cause stumbling. |
catutthe asucināti gūthasadisena aparisuddhena amejjhena. |
In the fourth, ‘by what is impure’ means by what is like excrement, impure, unclean. |
sucināti parisuddhena mejjhena. |
‘By what is pure’ means by what is pure, clean. |
pañcamādīni uttānāneva. |
The fifth, etc., are clear. |
♦ 10. pubbaṇhasuttavaṇṇanā AN 3.172 |
♦ 10. Commentary on the Pubbaṇha Sutta |
♦ 156. dasame sunakkhattantiādīsu yasmiṃ divase tayo sucaritadhammā pūritā honti, so divaso laddhanakkhattayogo nāma, tenassa sadā sunakkhattaṃ nāma hotīti vuccati. |
♦ 156. In the tenth, ‘a good constellation,’ etc. — on whatever day the three good conduct-states are fulfilled, that day is called one that has obtained a good constellation; therefore it is said that he always has a good constellation. |
sveva divaso katamaṅgalo nāma hoti, tenassa sadā sumaṅgalanti vuccati. |
That very day is called one on which an auspicious deed has been done; therefore it is said that he always has a good auspicious deed. |
pabhātampissa sadā suppabhātameva, sayanato uṭṭhānampi suhuṭṭhitameva, khaṇopi sukkhaṇova, muhuttopi sumuhuttova. |
His dawn is also always a good dawn; his rising from bed is also a good rising; the moment is also a good moment; the instant is also a good instant. |
ettha ca dasaccharapamāṇo kālo khaṇo nāma, tena khaṇena dasakkhaṇo kālo layo nāma, tena layena ca dasalayo kālo khaṇalayo nāma, tena dasaguṇo muhutto nāma, tena dasaguṇo khaṇamuhutto nāmāti ayaṃ vibhāgo veditabbo. |
And here, a period of ten finger-snaps is called a moment; ten of those moments is a layo; ten of those layas is a khaṇalayo; ten times that is a muhutto; ten times that is a khaṇamuhutto. This division should be known. |
suyiṭṭhaṃ brahmacārisūti yasmiṃ divase tīṇi sucaritāni pūritāni, tadāssa seṭṭhacārīsu dinnadānaṃ suyiṭṭhaṃ nāma hoti . |
‘Well-offered to those who live the holy life’ means on whatever day the three good conducts are fulfilled, then the gift given by him to those who live the best life is called well-offered. |
padakkhiṇaṃ kāyakammanti taṃ divasaṃ tena kataṃ kāyakammaṃ vaḍḍhikāyakammaṃ nāma hoti. |
‘A propitious bodily action’ means the bodily action done by him on that day is called a growth-bodily-action. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
padakkhiṇāni katvānāti vaḍḍhiyuttāni kāyakammādīni katvā. |
‘Having done propitious deeds’ means having done bodily actions, etc., that are connected with growth. |
labhantatthe padakkhiṇeti padakkhiṇe vaḍḍhiattheyeva labhati. |
‘He obtains propitious benefits’ means in the propitious, he obtains benefits of growth. |
sesaṃ uttānamevāti. |
The rest is clear. |
♦ maṅgalavaggo pañcamo. |
♦ The fifth chapter, on the Auspicious. |
♦ tatiyapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The third fifty is finished. |
♦ (16) 6. acelakavaggavaṇṇanā |
♦ (16) 6. Commentary on the Acelaka Vagga |
♦ 157-163. ito paresu āgāḷhā paṭipadāti gāḷhā kakkhaḷā lobhavasena thiraggahaṇā. |
♦ 157-163. In what follows, ‘a painful practice’ means painful, harsh, of firm grasping through greed. |
nijjhāmāti attakilamathānuyogavasena suṭṭhu jhāmā santattā paritattā. |
‘A burnt practice’ means well burnt, heated, and scorched by way of devotion to self-mortification. |
majjhimāti neva kakkhaḷā na jhāmā majjhe bhavā. |
‘The middle’ means being in the middle, neither harsh nor burnt. |
acelakoti niccelo naggo. |
‘A naked ascetic’ means unclothed, naked. |
muttācāroti vissaṭṭhācāro, uccārakammādīsu lokiyakulaputtācārena virahito ṭhitakova uccāraṃ karoti, passāvaṃ karoti, khādati bhuñjati. |
‘Of unrestrained conduct’ means of unrestrained conduct; in acts of defecation, etc., he is devoid of the conduct of a worldly son of good family; he defecates, urinates, chews, and eats while standing. |
hatthāpalekhanoti hatthe piṇḍamhi niṭṭhite jivhāya hatthaṃ apalekhati, uccārampi katvā hatthasmiṃyeva daṇḍakasaññī hutvā hatthena apalekhati. |
‘Licking his hands’ means when the alms in his hands are finished, he licks his hand with his tongue; even having defecated, and having the perception of a stick in his hand, he licks his hand. |
bhikkhāya gahaṇatthaṃ “ehi, bhadante”ti vutto na etīti na ehibhadantiko. |
When told, “Come, venerable sir,” for the purpose of receiving alms, he does not come, thus he is not a ‘come-venerable-sir’ one. |
“tena hi tiṭṭha, bhante”ti vuttopi na tiṭṭhatīti na tiṭṭhabhadantiko. |
Even when told, “Then stand, venerable sir,” he does not stand, thus he is not a ‘stand-venerable-sir’ one. |
tadubhayampi kira so “etassa vacanaṃ kataṃ bhavissatī”ti na karoti. |
It is said that he does not do both of these, thinking, “His word will have been done.” |
abhihaṭanti puretaraṃ gahetvā āhaṭabhikkhaṃ. |
‘Brought forward’ means alms brought forward, having been taken. |
uddissakatanti idaṃ tumhe uddissa katanti evamārocitabhikkhaṃ. |
‘Specifically prepared’ means alms announced thus, “This has been prepared for you.” |
nimantananti “asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthā”ti evaṃ nimantitabhikkhampi na sādiyati na gaṇhāti. |
‘An invitation’ means he does not accept or take even alms for which he has been invited thus, “May you enter such-and-such a family, or street, or village.” |
na kumbhimukhāti kumbhito uddharitvā dīyamānaṃ bhikkhampi na gaṇhāti. |
‘Not from the mouth of a pot’ means he does not take even alms being given, having been taken from a pot. |
na kaḷopimukhāti kaḷopīti ukkhali vā pacchi vā, tatopi na gaṇhāti. |
‘Not from the mouth of a basket’ means a ‘kaḷopī’ is a pot or a basket; he does not take from that either. |
kasmā? “kumbhikaḷopiyo maṃ nissāya kaṭacchunā pahāraṃ labhantī”ti. |
Why? “The pot and the basket receive a blow from a ladle on my account.” |
na eḷakamantaranti ummāraṃ antaraṃ katvā dīyamānaṃ na gaṇhāti. |
‘Not across a threshold’ means he does not take what is given across a threshold. |
kasmā? “ayaṃ maṃ nissāya antarakaraṇaṃ labhatī”ti. |
Why? “This one receives a crossing on my account.” |
daṇḍamusalesupi eseva nayo. |
In the case of a pestle and mortar, the same method applies. |
dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhāti. |
‘From two’ means when two are eating, he does not take from one who gets up and gives. |
kasmā? kabaḷantarāyo hotīti. |
Why? It is an interruption of a mouthful. |
♦ na gabbhiniyātiādīsu pana gabbhiniyā kucchiyaṃ dārako kilamati, pāyantiyā dārakassa khīrantarāyo hoti, purisantaragatāya ratiantarāyo hotīti na gaṇhāti. |
♦ In ‘not from a pregnant woman,’ etc., however, the child in the pregnant woman’s womb is troubled; for a nursing woman, there is an interruption of the child’s milk; for one who has gone with a man, there is an interruption of pleasure. Thus he does not take. |
na saṅkittīsūti saṅkittetvā katabhattesu. |
‘Not from what has been collected’ means from food prepared by collecting. |
dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti, ukkaṭṭhācelako tato na paṭiggaṇhāti. |
It is said that at a time of famine, the disciples of the naked ascetics, for the sake of the naked ascetics, having had rice, etc., collected from here and there, cook a meal. A high-ranking naked ascetic does not accept from that. |
na yattha sāti yattha sunakho “piṇḍaṃ labhissāmī”ti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhāti. |
‘Not where a dog’ means where a dog is present, thinking, “I will get some alms,” he does not take what is brought without giving to it. |
kasmā? etassa piṇḍantarāyo hotīti. |
Why? It is an interruption of its alms. |
saṇḍasaṇḍacārinīti samūhasamūhacārinī . |
‘Swarming’ means swarming in groups. |
sace hi acelakaṃ disvā “imassa bhikkhaṃ dassāmā”ti manussā bhattagehaṃ pavisanti, tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti, tato āhaṭaṃ bhikkhaṃ na gaṇhāti. |
For if people, seeing a naked ascetic, and thinking, “We will give alms to this one,” enter a food-house, and as they are entering, flies that were hiding in pots, baskets, etc., fly up and swarm in groups, he does not take the alms brought from there. |
kasmā? “maṃ nissāya makkhikānaṃ gocarantarāyo jāto”ti. |
Why? “On my account, an interruption of the flies’ feeding-ground has occurred.” |
♦ thusodakanti sabbasassasambhārehi katasovīrakaṃ. |
♦ ‘Sour gruel’ means a fermented drink made from all kinds of grains. |
ettha ca surāpānameva sāvajjaṃ, ayaṃ pana sabbesu sāvajjasaññī. |
And here, only the drinking of liquor is blameworthy, but this one has the perception of blameworthiness in all. |
ekāgārikoti yo ekasmiṃyeva gehe bhikkhaṃ labhitvā nivattati. |
‘One who goes to one house only’ means one who, having received alms in one house only, returns. |
ekālopikoti ekeneva ālopena yāpeti. |
‘One who lives on one mouthful’ means one who sustains himself with only one mouthful. |
dvāgārikādīsupi eseva nayo. |
In one who goes to two houses, etc., the same method applies. |
ekissāpi dattiyāti ekāya dattiyā. |
‘Even one portion’ means with one portion. |
datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti. |
A ‘datti’ is a small bowl, in which they put and keep the first alms. |
ekāhikanti ekadivasantarikaṃ. |
‘Every other day’ means with an interval of one day. |
addhamāsikanti addhamāsantarikaṃ. |
‘Every half-month’ means with an interval of a half-month. |
pariyāyabhattabhojananti vārabhattabhojanaṃ, ekāhavārena dvīhavārena sattāhavārena addhamāsavārenāti evaṃ divasavārena ābhatabhattabhojanaṃ. |
‘Eating food by turns’ means eating food by turn; eating food brought on a daily turn, thus: with a turn of one day, two days, a week, or a half-month. |
sākabhakkhotiādīni vuttatthāneva. |
‘Eating greens,’ etc., are as explained. |
♦ ubbhaṭṭhakoti uddhaṃ ṭhitako. |
♦ ‘One who stands upright’ means one who stands up. |
ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyamanuyutto, gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. |
‘Devoted to the practice of squatting’ means devoted to the effort of squatting; even when walking, being one who squats, he goes by jumping up and up. |
kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karoti. |
‘One who lies on thorns’ means he drives iron spikes or natural thorns into the ground and, having spread a skin there, he does his standing, walking, etc. |
seyyanti sayantopi tattheva seyyaṃ kappeti. |
‘A bed’ means even when sleeping, he makes his bed there. |
sāyaṃ tatiyamassāti sāyatatiyakaṃ. |
‘In the evening, the third’ means the third time in the evening. |
pāto majjhanhike sāyanti divasassa tikkhattuṃ “pāpaṃ pavāhessāmī”ti udakorohanānuyogaṃ anuyutto viharati. |
‘In the morning, at midday, and in the evening’ means he dwells devoted to the practice of descending into the water three times a day, thinking, “I will wash away my evil.” |
♦ kāye kāyānupassītiādīni heṭṭhā ekakanipātavaṇṇanāyaṃ vuttanayeneva veditabbāni. |
♦ ‘Contemplating the body in the body,’ etc., should be known in the way explained below in the commentary on the Ekanipāta. |
ayaṃ vuccati, bhikkhave, majjhimā paṭipadāti, bhikkhave, ayaṃ kāmasukhallikānuyogañca attakilamathānuyogañcāti dve ante anupagatā, sassatucchedantehi vā vimuttā majjhimā paṭipadāti veditabbā. |
‘This, bhikkhus, is called the middle way’ means, bhikkhus, this, not having gone to the two extremes of indulgence in sensual pleasures and devotion to self-mortification, or being free from the extremes of eternalism and annihilationism, should be known as the middle way. |
♦ acelakavaggo chaṭṭho. |
♦ The sixth chapter, on the Acelaka. |
♦ 17-18. peyyālavaggādivaṇṇanā |
♦ 17-18. Commentary on the Peyyāla Vagga, etc. |
♦ 164-184. samanuññoti samānajjhāsayo. |
♦ 164-184. ‘Of the same inclination’ means of the same disposition. |
rāgassāti pañcakāmaguṇikarāgassa. |
‘Of lust’ means of the lust for the five strands of sensual pleasure. |
abhiññāyāti abhijānanatthaṃ. |
‘For direct knowledge’ means for the purpose of knowing directly. |
suññato samādhītiādīhi tīhipi samādhīhi vipassanāva kathitā. |
‘The concentration of emptiness,’ etc. — by all three concentrations, insight is described. |
vipassanā hi niccābhinivesa-niccanimitta-niccapaṇidhiādīnaṃ abhāvā imāni nāmāni labhati. |
For insight, because of the absence of adherence to permanence, the sign of permanence, and the aspiration for permanence, receives these names. |
pariññāyāti parijānanatthaṃ. |
‘For full understanding’ means for the purpose of fully understanding. |
sesapadesupi eseva nayoti. |
In the other passages, the same method applies. |
♦ peyyālavaggādi niṭṭhitā. |
♦ The Peyyāla Vagga, etc., are finished. |
♦ manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya |
♦ Of the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya, |
♦ tikanipātassa saṃvaṇṇanā niṭṭhitā. |
♦ the commentary on the Tikanipāta is finished. |
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AN-a 4 - catukkanipāta-aṭṭhakathā AN 4 |
AN-a 4 - Commentary on the Catukkanipāta |
♦ catukkanipāta-aṭṭhakathā AN 4 |
♦ Commentary on the Catukkanipāta |
♦ 1. paṭhamapaṇṇāsakaṃ AN 4: |
♦ 1. The First Fifty AN 4: |
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♦ 1. bhaṇḍagāmavaggo AN 4: |
♦ 1. The Bhaṇḍagāma Vagga AN 4: |
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♦ 1. anubuddhasuttavaṇṇanā AN 4.1 |
♦ 1. Commentary on the Anubuddha Sutta AN 4: |
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♦ 1. catukkanipātassa paṭhame ananubodhāti abujjhanena ajānanena. |
♦ 1. In the first of the Catukkanipāta, ‘by not understanding’ means by not awakening, by not knowing. |
appaṭivedhāti appaṭivijjhanena apaccakkhakiriyāya. |
‘By not penetrating’ means by not piercing, by not realizing. |
dīghamaddhānanti cirakālaṃ. |
‘For a long time’ means for a long time. |
sandhāvitanti bhavato bhavaṃ gamanavasena sandhāvitaṃ. |
‘Has run on’ means has run on by way of going from one existence to another. |
saṃsaritanti punappunaṃ gamanāgamanavasena saṃsaritaṃ. |
‘Has transmigrated’ means has transmigrated by way of going and coming again and again. |
mamañceva tumhākañcāti mayā ca tumhehi ca. |
‘Of both me and you’ means by me and by you. |
atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho veditabbo. |
Or, ‘has run on, has transmigrated’ means the running on and the transmigration was of both me and you; thus the meaning should be known here. |
ariyassāti niddosassa. |
‘Of the noble’ means of the faultless. |
sīlaṃ samādhi paññāti ime pana tayo dhammā maggaphalasampayuttāva veditabbā, vimuttināmena phalameva niddiṭṭhaṃ. |
‘Virtue, concentration, and wisdom’ — these three states should be known as associated with the path and the fruit; by the name ‘liberation,’ the fruit is specified. |
bhavataṇhāti bhavesu taṇhā. |
‘Craving for existence’ means craving in existences. |
bhavanettīti bhavarajju. |
‘The guide to existence’ means the rope of existence. |
taṇhāya eva etaṃ nāmaṃ. |
This is a name for craving. |
tāya hi sattā goṇā viya gīvāya bandhitvā taṃ taṃ bhavaṃ nīyanti, tasmā bhavanettīti vuccati. |
For by it, beings are led to this and that existence, tied by the neck like oxen; therefore it is called the guide to existence. |
♦ anuttarāti lokuttarā. |
♦ ‘Unsurpassed’ means supramundane. |
dukkhassantakaroti vaṭṭadukkhassa antakaro. |
‘The end-maker of suffering’ means the end-maker of the suffering of the round of existence. |
cakkhumāti pañcahi cakkhūhi cakkhumā. |
‘Having eyes’ means having eyes with the five eyes. |
parinibbutoti kilesaparinibbānena parinibbuto. |
‘Finally extinguished’ means finally extinguished by the final extinguishment of the defilements. |
idamassa bodhimaṇḍe paṭhamaparinibbānaṃ, pacchā pana yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbutoti yathānusandhinā desanaṃ niṭṭhāpesi. |
This was his first final Nibbāna at the seat of enlightenment; but afterwards, he was finally extinguished with the Nibbāna-element without residue between the twin sāla trees. Thus he concluded the discourse according to its sequence. |
♦ 2. papatitasuttavaṇṇanā AN 4.2 |
♦ 2. Commentary on the Papatita Sutta |
♦ 2. dutiye papatitoti patito cuto. |
♦ 2. In the second, ‘fallen’ means fallen, passed away. |
appapatitoti apatito patiṭṭhito. |
‘Not fallen’ means not fallen, established. |
tattha lokiyamahājano patitoyeva nāma, sotāpannādayo kilesuppattikkhaṇe patitā nāma, khīṇāsavo ekantapatiṭṭhito nāma. |
Therein, the worldly great populace is called fallen; the stream-enterers, etc., are called fallen at the moment of the arising of the defilements; an arahant is called absolutely established. |
♦ cutā patantīti ye cutā, te patanti nāma. |
♦ ‘Those who have passed away fall’ means those who have passed away, they fall. |
patitāti ye patitā, te cutā nāma. |
‘Those who have fallen’ means those who have fallen, they have passed away. |
cutattā patitā, patitattā cutāti attho. |
Because of having passed away, they have fallen; because of having fallen, they have passed away is the meaning. |
giddhāti rāgarattā. |
‘Greedy’ means attached with lust. |
punarāgatāti puna jātiṃ puna jaraṃ puna byādhiṃ puna maraṇaṃ āgatā nāma honti. |
‘Have come again’ means they have come again to birth, again to old age, again to sickness, again to death. |
kataṃ kiccanti catūhi maggehi kattabbakiccaṃ kataṃ. |
‘The duty has been done’ means the duty to be done by the four paths has been done. |
rataṃ rammanti ramitabbayuttake guṇajāte ramitaṃ. |
‘Delighted in the delightful’ means delighted in the set of qualities that should be delighted in. |
sukhenānvāgataṃ sukhanti sukhena sukhaṃ anuāgataṃ sampattaṃ. |
‘Happiness followed by happiness’ means happiness followed by and attained by happiness. |
mānusakasukhena dibbasukhaṃ, jhānasukhena vipassanāsukhaṃ, vipassanāsukhena maggasukhaṃ, maggasukhena phalasukhaṃ, phalasukhena nibbānasukhaṃ sampattaṃ adhigatanti attho. |
By human happiness, divine happiness; by the happiness of jhāna, the happiness of insight; by the happiness of insight, the happiness of the path; by the happiness of the path, the happiness of the fruit; by the happiness of the fruit, the happiness of Nibbāna is attained, reached is the meaning. |
♦ 3. paṭhamakhatasuttavaṇṇanā AN 4.3 |
♦ 3. Commentary on the Paṭhama Khata Sutta |
♦ 3. tatiyaṃ dukanipātavaṇṇanāyaṃ vuttameva. |
♦ 3. The third is as explained in the commentary on the Dukanipāta. |
gāthāsu pana nindiyanti ninditabbayuttakaṃ. |
In the verses, however, ‘to be censured’ means fit to be censured. |
nindatīti garahati. |
‘He censures’ means he blames. |
pasaṃsiyoti pasaṃsitabbayutto. |
‘To be praised’ means fit to be praised. |
vicināti mukhena so kalinti yo evaṃ pavatto, tena mukhena kaliṃ vicināti nāma. |
‘He seeks a loss with his mouth’ means he who has acted thus, with that mouth he seeks a loss. |
kalinā tena sukhaṃ na vindatīti tena ca kalinā sukhaṃ na paṭilabhati. |
‘By that loss he finds no happiness’ means and by that loss he does not obtain happiness. |
sabbassāpi sahāpi attanāti sabbenapi sakena dhanena ceva attanā ca saddhiṃ yo parājayo, so appamattakova kalīti attho. |
‘The defeat with all one’s own wealth and self’ means the defeat with all one’s own wealth and with oneself is a small loss is the meaning. |
yo sugatesūti yo pana sammaggatesu puggalesu cittaṃ padusseyya, ayaṃ cittapadosova tato kalito mahantataro kali. |
‘He who would corrupt his mind towards the well-farers’ means but he who would corrupt his mind towards persons who have gone well, this corruption of mind is a greater loss than that. |
idāni tassa mahantatarabhāvaṃ dassento sataṃ sahassānantiādimāha. |
Now, to show its greater nature, he said, ‘A hundred thousand,’ etc. |
tattha sataṃ sahassānanti nirabbudagaṇanāya satasahassaṃ. |
Therein, ‘a hundred thousand’ means a hundred thousand in the Nirabbuda reckoning. |
chattiṃsatīti aparāni ca chattiṃsati nirabbudāni. |
‘And thirty-six’ means and another thirty-six Nirabbudas. |
pañca cāti abbudagaṇanāya ca pañca abbudāni. |
‘And five’ means and five Abbudas in the Abbuda reckoning. |
yamariyagarahīti yaṃ ariye garahanto nirayaṃ upapajjati, tattha ettakaṃ āyuppamāṇanti. |
‘He who, censuring the nobles’ means he who, censuring the nobles, is reborn in hell, there his lifespan is this much. |
♦ 4. dutiyakhatasuttavaṇṇanā AN 4.4 |
♦ 4. Commentary on the Dutiya Khata Sutta AN 4: |
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♦ 4. catutthe mātari pitari cātiādīsu mittavindako mātari micchāpaṭipanno nāma, ajātasattu pitari micchāpaṭipanno nāma, devadatto tathāgate micchāpaṭipanno nāma, kokāliko tathāgatasāvake micchāpaṭipanno nāma. |
♦ 4. In the fourth, in ‘towards mother and father,’ etc., Mittavindaka is one who has practiced wrongly towards his mother; Ajātasattu is one who has practiced wrongly towards his father; Devadatta is one who has practiced wrongly towards the Tathāgata; and Kokālika is one who has practiced wrongly towards a disciple of the Tathāgata. |
bahuñcāti bahukameva. |
‘And much’ means much indeed. |
pasavatīti paṭilabhati. |
‘He produces’ means he obtains. |
tāyāti tāya micchāpaṭipattisaṅkhātāya adhammacariyāya. |
‘By that’ means by that unrighteous conduct known as wrong practice. |
peccāti ito gantvā. |
‘Hereafter’ means having gone from here. |
apāyaṃ gacchatīti nirayādīsu aññatarasmiṃ nibbattati. |
‘He goes to a state of loss’ means he is reborn in one of the states of hell, etc. |
sukkapakkhepi eseva nayo. |
In the bright side also, the same method applies. |
♦ 5. anusotasuttavaṇṇanā AN 4.5 |
♦ 5. Commentary on the Anusota Sutta AN 4: |
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♦ 5. pañcame anusotaṃ gacchatīti anusotagāmī. |
♦ 5. In the fifth, ‘he goes with the stream,’ thus he is a with-the-stream-goer. |
kilesasotassa paccanīkapaṭipattiyā paṭisotaṃ gacchatīti paṭisotagāmī. |
By the practice that is opposed to the stream of the defilements, ‘he goes against the stream,’ thus he is an against-the-stream-goer. |
ṭhitattoti ṭhitasabhāvo. |
‘With a firm self’ means of a firm nature. |
tiṇṇoti oghaṃ taritvā ṭhito. |
‘Has crossed over’ means having crossed the flood, he stands. |
pāraṅgatoti paratīraṃ gato. |
‘Has gone to the further shore’ means he has gone to the other shore. |
thale tiṭṭhatīti nibbānathale tiṭṭhati. |
‘He stands on high ground’ means he stands on the high ground of Nibbāna. |
brāhmaṇoti seṭṭho niddoso. |
‘A brahmin’ means excellent, stainless. |
idhāti imasmiṃ loke. |
‘Here’ means in this world. |
kāme ca paṭisevatīti kilesakāmehi vatthukāme paṭisevati. |
‘And he indulges in sensual pleasures’ means he indulges in object-pleasures with the defilement-pleasures. |
pāpañca kammaṃ karotīti pāpañca pāṇātipātādikammaṃ karoti. |
‘And he does an evil deed’ means and he does an evil deed of killing, etc. |
pāpañca kammaṃ na karotīti pañcaverakammaṃ na karoti. |
‘And he does not do an evil deed’ means he does not do the deed of the five enmities. |
ayaṃ vuccati, bhikkhave, ṭhitattoti ayaṃ anāgāmī puggalo tasmā lokā puna paṭisandhivasena anāgamanato ṭhitatto nāma. |
‘This, bhikkhus, is called one with a firm self’ means this non-returner person, because he does not come back from that world by way of rebirth, is called one with a firm self. |
♦ taṇhādhipannāti taṇhāya adhipannā ajjhotthaṭā, taṇhaṃ vā adhipannā ajjhogāḷhā. |
♦ ‘Overcome by craving’ means overcome, covered by craving; or immersed, plunged into craving. |
paripuṇṇasekhoti sikkhāpāripūriyā ṭhito. |
‘A perfect trainee’ means one who stands on the fulfillment of the training. |
aparihānadhammoti aparihīnasabhāvo. |
‘Of a nature not to decline’ means of an undiminished nature. |
cetovasippattoti cittavasībhāvaṃ patto. |
‘Who has attained mastery of mind’ means who has reached the state of mastery of mind. |
evarūpo khīṇāsavo hoti, idha pana anāgāmī kathito. |
Such a one is an arahant, but here a non-returner is described. |
samāhitindriyoti samāhitachaḷindriyo. |
‘With faculties concentrated’ means with the six faculties concentrated. |
paroparāti parovarā uttamalāmakā, kusalākusalāti attho. |
‘Higher and lower’ means superior and inferior; wholesome and unwholesome is the meaning. |
sameccāti ñāṇena samāgantvā. |
‘Having comprehended’ means having come together with knowledge. |
vidhūpitāti viddhaṃsitā jhāpitā vā. |
‘Dispelled’ means shattered or burnt. |
vusitabrahmacariyoti maggabrahmacariyaṃ vasitvā ṭhito. |
‘Having lived the holy life’ means having lived the holy life of the path, he stands. |
lokantagūti tividhassāpi lokassa antaṃ gato. |
‘The knower of the end of the world’ means he has gone to the end of all three kinds of worlds. |
pāragatoti chahākārehi pāragato. |
‘Gone to the further shore’ means gone to the further shore in six ways. |
idha khīṇāsavova kathito. |
Here, an arahant is described. |
iti suttepi gāthāsupi vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in both the sutta and the verses, the round of existence and the transcendence of the round of existence are described. |
♦ 6. appassutasuttavaṇṇanā AN 4.6 |
♦ 6. Commentary on the Appasuta Sutta |
♦ 6. chaṭṭhe anupapannoti anupāgato. |
♦ 6. In the sixth, ‘not having reached’ means not having attained. |
suttantiādīsu ubhatovibhaṅganiddesakhandhakaparivārasuttanipātamaṅgalasuttaratanasutta- nāḷakasuttatuvaṭakasuttāni, aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. |
In ‘sutta,’ etc., the word of the Tathāgata, which is called a sutta, such as the two Vibhaṅgas, the Niddesa, the Khandhaka, the Parivāra, the Sutta Nipāta, the Maṅgala Sutta, the Ratana Sutta, the Nāḷaka Sutta, and the Tuvaṭaka Sutta, and any other, should be known as a sutta. |
sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ, visesena saṃyuttake sakalopi sagāthāvaggo. |
All suttas with verses should be known as geyya, especially in the Saṃyuttaka, the entire vagga with verses. |
sakalampi abhidhammapiṭakaṃ, niggāthakasuttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. |
The entire Abhidhamma Piṭaka, a sutta without verses, and any other word of the Buddha not included in the eight categories should be known as veyyākaraṇa. |
dhammapada-theragāthā-therigāthā suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. |
The Dhammapada, the Theragāthā, the Therīgāthā, and the pure verses in the Sutta Nipāta not named as suttas should be known as gāthā. |
somanassañāṇamayikagāthāpaṭisaṃyuttā dveasīti suttantā udānanti veditabbā. |
The eighty-two suttas connected with verses of joy and knowledge should be known as udāna. |
“vuttañhetaṃ bhagavatā”tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbā. |
The one hundred and twelve suttas that proceed in the manner, “This was said by the Blessed One,” should be known as itivuttaka. |
apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbāni. |
The five hundred and fifty-odd Jātakas, such as the Apaṇṇaka Jātaka, should be known as jātaka. |
“cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”tiādinayappavattā sabbepi acchariyābbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbā. |
All suttas connected with wonderful and marvelous states, which proceed in the manner, “These four, bhikkhus, are the wonderful and marvelous states in Ānanda,” should be known as abbhutadhamma. |
cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājaniyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitā suttantā vedallanti veditabbā. |
The Cūḷavedalla, the Mahāvedalla, the Sammādiṭṭhi, the Sakkapañha, the Saṅkhārabhājaniya, the Mahāpuṇṇama suttas, etc., all suttas that have been asked after having obtained knowledge and satisfaction, should be known as vedalla. |
na atthamaññāya na dhammamaññāyāti aṭṭhakathañca pāḷiñca ajānitvā. |
‘Not having known the meaning, not having known the Dhamma’ means not having known the commentary and the Pāḷi text. |
dhammānudhammappaṭipannoti navalokuttaradhammassa anurūpadhammaṃ sahasīlaṃ pubbabhāgapaṭipadaṃ na paṭipanno hoti. |
‘He has not entered on the practice in accordance with the Dhamma’ means he has not entered on the preliminary practice together with virtue, which conforms to the nine supramundane Dhammas. |
iminā upāyena sabbavāresu attho veditabbo. |
In this way, the meaning should be known in all phrases. |
paṭhamavāre panettha appassutadussīlo kathito, dutiye appassutakhīṇāsavo, tatiye bahussutadussīlo, catutthe bahussutakhīṇāsavo. |
In the first phrase here, an unlearned, immoral person is described; in the second, an unlearned arahant; in the third, a learned, immoral person; in the fourth, a learned arahant. |
♦ sīlesu asamāhitoti sīlesu aparipūrakārī. |
♦ ‘Unconcentrated in the virtues’ means not a fulfiller of the virtues. |
sīlato ca sutena cāti sīlabhāgena ca sutabhāgena ca “ayaṃ dussīlo appassuto”ti evaṃ taṃ garahantīti attho. |
‘By his virtue and by his learning’ means by the part of his virtue and the part of his learning, the meaning is that they censure him thus, “This one is immoral and unlearned.” |
tassa sampajjate sutanti tassa puggalassa yasmā tena sutena sutakiccaṃ kataṃ, tasmā tassa sutaṃ sampajjati nāma. |
‘His learning is accomplished’ means for that person, because the duty of learning has been done by that learning, therefore his learning is said to be accomplished. |
nāssa sampajjateti sutakiccassa akatattā na sampajjati. |
‘It is not accomplished for him’ means because the duty of learning has not been done, it is not accomplished. |
dhammadharanti sutadhammānaṃ ādhārabhūtaṃ. |
‘A bearer of the Dhamma’ means one who is a container of the heard Dhammas. |
sappaññanti supaññaṃ. |
‘Wise’ means of good wisdom. |
nekkhaṃ jambonadassevāti jambunadaṃ vuccati jātisuvaṇṇaṃ, tassa jambunadassa nekkhaṃ viya, pañcasuvaṇṇaparimāṇaṃ suvaṇṇaghaṭikaṃ viyāti attho. |
‘Like a piece of Jambu-river gold’ means jambunada is called native gold; like a piece of that jambunada, like a gold bar of five suvaṇṇas in weight is the meaning. |
♦ 7. sobhanasuttavaṇṇanā AN 4.7 |
♦ 7. Commentary on the Sobhana Sutta |
♦ 7. sattame viyattāti paññāveyyattiyena samannāgatā. |
♦ 7. In the seventh, ‘eloquent’ means endowed with the eloquence of wisdom. |
vinītāti vinayaṃ upetā suvinītā. |
‘Trained’ means having entered the discipline, well-trained. |
visāradāti vesārajjena somanassasahagatena ñāṇena samannāgatā. |
‘Confident’ means endowed with the knowledge accompanied by confidence and joy. |
dhammadharāti sutadhammānaṃ ādhārabhūtā. |
‘Bearers of the Dhamma’ means those who are containers of the heard Dhammas. |
bhikkhu ca sīlasampannoti gāthāya kiñcāpi ekekasseva ekeko guṇo kathito, sabbesaṃ pana sabbepi vaṭṭantīti. |
‘And a bhikkhu accomplished in virtue’ — in the verse, although only one quality is spoken of for each, yet for all of them, all are applicable. |
♦ 8. vesārajjasuttavaṇṇanā AN 4.8 |
♦ 8. Commentary on the Vesārajja Sutta |
♦ 8. aṭṭhame vesārajjānīti ettha sārajjapaṭipakkho vesārajjaṃ, catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. |
♦ 8. In the eighth, ‘confidences’ — here, confidence is the opposite of diffidence; this is a name for the knowledge accompanied by joy that arises for one who reflects on the absence of diffidence in four places. |
āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. |
‘A bull’s position’ means the best position, the supreme position. |
āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. |
Or, the former Buddhas are bulls; their position is the meaning. |
apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. |
Moreover, the chief of a hundred cows is an usabha; the chief of a thousand cows is a vasabha. |
vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. |
Or, the chief of a hundred herds is an usabha; the chief of a thousand herds is a vasabha. The chief of all cattle, who endures all hardships, is white, beautiful, a great burden-bearer, unshaken even by a hundred thunderclaps, is a nisabha; he here is intended as an usabha. |
idampi hi tassa pariyāyavacanaṃ. |
for this is a synonym for him. |
usabhassa idanti āsabhaṃ. |
‘Of a bull’ means āsabhaṃ. |
ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā vavatthānaṃ. |
‘Position’ means the firm standing, pressing the earth with the four feet. |
idaṃ pana āsabhaṃ viyāti āsabhaṃ. |
But this is like a bull, thus āsabhaṃ. |
yatheva hi nisabhasaṅkhāto usabho catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. |
Just as the bull known as nisabha stands with an unshakable position, pressing the earth with its four feet, so too the Tathāgata, with the four feet of the confidences, pressing the earth of the eight assemblies, stands with an unshakable position, not to be shaken by any opponent or adversary in the world with its devas. |
evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. |
And standing thus, he professes that bull’s position, he accepts it, he does not deny it; he applies it to himself. |
tena vuttaṃ “āsabhaṃ ṭhānaṃ paṭijānātī”ti. |
Therefore it is said, “he professes a bull’s position.” |
♦ parisāsūti aṭṭhasu parisāsu. |
♦ ‘In the assemblies’ means in the eight assemblies. |
sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. |
‘He roars a lion’s roar’ means he roars the best roar, a fearless roar; or he roars a roar like a lion’s roar. |
ayamattho sīhanādasuttena dassetabbo. |
This matter should be shown by the Sīhanāda Sutta. |
yathā vā sīho sahanato ca hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. |
Or, just as a lion is called a sīha because it endures and because it kills, so the Tathāgata is called a sīha because he endures the worldly states and because he kills the doctrines of others. |
evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. |
The roar of a lion so called is a lion’s roar. |
tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso “iti rūpan”tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. |
Therein, just as a lion, endowed with the strength of a lion, confident everywhere, with its hair not bristling, roars a lion’s roar, so too the Tathāgata-lion, endowed with the powers of a Tathāgata, confident in the eight assemblies, with its hair not bristling, roars a lion’s roar endowed with various kinds of rhetorical beauty in the manner, “Thus is form,” etc. |
tena vuttaṃ “parisāsu sīhanādaṃ nadatī”ti. |
Therefore it is said, “he roars a lion’s roar in the assemblies.” |
♦ brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visuddhaṃ. |
♦ ‘He turns the Brahma-wheel’ — here, ‘Brahma’ means excellent, supreme, pure. |
cakkasaddo panāyaṃ — |
The word ‘cakka,’ however— |
♦ “sampattiyaṃ lakkhaṇe ca, rathaṅge iriyāpathe. |
♦ “In prosperity and in a mark, in a chariot-wheel and in a posture, |
♦ dāne ratanadhammūra-cakkādīsu ca dissati. |
♦ in a gift, a jewel, a Dhamma, a breast, and a wheel, etc., it is seen. |
♦ dhammacakke idha mato, tañca dvedhā vibhāvaye”. |
♦ Here it is meant as the Dhamma-wheel, and that should be explained in two ways.” |
♦ “cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānan”tiādīsu hi ayaṃ sampattiyaṃ dissati. |
♦ In “These four, bhikkhus, are wheels, with which devas and humans are endowed,” etc., this is seen in the sense of prosperity. |
“pādatalesu cakkāni jātānī”ti ettha lakkhaṇe. |
In “wheels are born on the soles of the feet,” in the sense of a mark. |
“cakkaṃva vahato padan”ti ettha rathaṅge. |
In “like a wheel on one who pulls,” in the sense of a chariot-wheel. |
“catucakkaṃ navadvāran”ti ettha iriyāpathe. |
In “a four-wheeled, nine-doored,” in the sense of a posture. |
“dadaṃ bhuñja mā ca pamādo, cakkaṃ vattaya sabbapāṇinan”ti ettha dāne. |
In “giving and enjoying, do not be heedless; turn the wheel for all beings,” in the sense of a gift. |
“dibbaṃ cakkaratanaṃ pāturahosī”ti ettha ratanacakke. |
In “the divine wheel-jewel appeared,” in the sense of a jewel-wheel. |
“mayā pavattitaṃ cakkan”ti ettha dhammacakke. |
In “the wheel set in motion by me,” in the sense of the Dhamma-wheel. |
“icchāhatassa posassa, cakkaṃ bhamati matthake”ti ettha uracakke. |
In “for the man struck by desire, the wheel turns on his head,” in the sense of a breast-wheel. |
“khurapariyantena cepi cakkenā”ti ettha paharaṇacakke. |
In “even with a wheel with a sharp rim,” in the sense of a weapon-wheel. |
“asanivicakkan”ti ettha asanimaṇḍale. |
In “a thunderbolt-disc,” in the sense of a thunderbolt-circle. |
idha panāyaṃ dhammacakke mato. |
Here, however, it is meant as the Dhamma-wheel. |
♦ taṃ panetaṃ dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. |
♦ And that Dhamma-wheel is of two kinds: the knowledge of penetration and the knowledge of teaching. |
tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. |
Therein, the knowledge of penetration, produced by wisdom, brings the noble fruit to oneself; the knowledge of teaching, produced by compassion, brings the noble fruit to the disciples. |
tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. |
Therein, the knowledge of penetration is of two kinds: arising and arisen. |
tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
For from the renunciation until the path of arahantship, it is arising; at the moment of the fruit, it is called arisen. |
tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or, from the Tusita heaven until the path of arahantship at the great seat of enlightenment, it is arising; at the moment of the fruit, it is called arisen. |
dīpaṅkarato paṭṭhāya vā yāva bodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. |
Or, from Dīpaṅkara until the path of arahantship at the seat of enlightenment, it is arising; at the moment of the fruit, it is called arisen. |
desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. |
The knowledge of teaching is also of two kinds: proceeding and proceeded. |
tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. |
For until the path of stream-entry of Aññāsikoṇḍañña, it is proceeding; at the moment of the fruit, it is called proceeded. |
tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. |
Among them, the knowledge of penetration is supramundane; the knowledge of teaching is worldly. |
ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ. |
But both of these are not common to others; they are the own knowledge of the Buddhas. |
♦ sammāsambuddhassa te paṭijānatoti “ahaṃ sammāsambuddho, sabbe dhammā mayā abhisambuddhā”ti evaṃ paṭijānato tava. |
♦ ‘Of you who profess to be a Perfectly Enlightened One’ means of you who profess, “I am a Perfectly Enlightened One; all states have been fully understood by me.” |
anabhisambuddhāti ime nāma dhammā tayā anabhisambuddhā. |
‘Not fully understood’ means these states have not been fully understood by you. |
tatra vatāti tesu “anabhisambuddhā”ti evaṃ dassitadhammesu. |
‘Therein’ means in those states shown as, “These have not been fully understood.” |
sahadhammenāti sahetunā sakāraṇena vacanena. |
‘With a reasoned’ means with a reasoned, caused speech. |
nimittametanti ettha puggalopi dhammopi nimittanti adhippeto . |
‘This is a sign’ — here, both a person and a state are intended as a sign. |
taṃ puggalaṃ na passāmi, yo maṃ paṭicodessati. |
I do not see that person who would reproach me. |
taṃ dhammaṃ na passāmi, yaṃ dassetvā “ayaṃ nāma dhammo tayā anabhisambuddho”ti maṃ paṭicodessatīti ayamettha attho. |
I do not see that state which, having shown, one would reproach me, saying, “This state has not been fully understood by you.” This is the meaning here. |
khemappattoti khemaṃ patto. |
‘Who has reached security’ means who has reached security. |
sesapadadvayaṃ imasseva vevacanaṃ. |
The other two phrases are synonyms for this. |
sabbampetaṃ vesārajjañāṇameva sandhāya vuttaṃ. |
All this is said with reference to the knowledge of the confidences. |
dasabalassa hi “ayaṃ nāma dhammo tayā anabhisambuddho”ti codakaṃ puggalaṃ vā codanākāraṇaṃ anabhisambuddhadhammaṃ vā apassato “sabhāvabuddhoyeva vata samāno ahaṃ buddhosmīti vadāmī”ti paccavekkhantassa balavataraṃ somanassaṃ uppajjati, tena sampayuttaṃ ñāṇaṃ vesārajjaṃ nāma. |
For the one with the ten powers, not seeing a person who could reproach him, saying, “This state has not been fully understood by you,” or a cause for reproach, an un-understood state, and reflecting, “Being indeed a Buddha by nature, I say, ‘I am a Buddha,’” a stronger joy arises. The knowledge associated with that is called confidence. |
taṃ sandhāya “khemappatto”tiādimāha. |
With reference to that, he said, ‘who has reached security,’ etc. |
evaṃ sabbattha attho veditabbo. |
Thus the meaning should be known everywhere. |
♦ antarāyikā dhammāti ettha pana antarāyaṃ karontīti antarāyikā. |
♦ ‘States that are obstacles’ — here, however, ‘they create an obstacle,’ thus they are obstacles. |
te atthato sañcicca vītikkantā satta āpattikkhandhā. |
In terms of meaning, they are the seven classes of offenses deliberately transgressed. |
sañcicca vītikkantaṃ hi antamaso dukkaṭadubbhāsitampi maggaphalānaṃ antarāyaṃ karoti. |
For a deliberate transgression, even down to a dukkaṭa or a dubbhāsita, creates an obstacle to the paths and fruits. |
idha pana methunadhammo adhippeto. |
Here, however, the sexual act is intended. |
methunaṃ sevato hi yassa kassaci nissaṃsayameva maggaphalānaṃ antarāyo hoti. |
For one who engages in sexual intercourse, there is without doubt an obstacle to the paths and fruits. |
♦ yassa kho pana te atthāyāti rāgakkhayādīsu yassa atthāya. |
♦ ‘For the sake of which the Dhamma is taught by you’ means for the sake of which, among the destruction of lust, etc. |
dhammo desitoti asubhabhāvanādidhammo kathito. |
‘The Dhamma is taught’ means the Dhamma of the development of the foul, etc., is spoken. |
tatra vata manti tasmiṃ aniyyānikadhamme maṃ. |
‘Therein me’ means in that Dhamma that does not lead out. |
sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be known in the way described. |
♦ vādapathāti vādāyeva. |
♦ ‘Paths of argument’ means just arguments. |
puthūti bahū. |
‘Many’ means many. |
sitāti upanibaddhā abhisaṅkhatā. |
‘Adhered to’ means clung to, contrived. |
atha vā puthussitāti puthubhāvaṃ sitā upagatā, puthūhi vā sitātipi puthussitā. |
Or, ‘puthussitā’ means they have gone to a state of being many; or because they are adhered to by many, thus also ‘puthussitā’. |
yaṃ nissitāti etarahipi yaṃ vādapathaṃ nissitā. |
‘On which they depend’ means on which path of argument they depend even now. |
na te bhavantīti te vādapathā na bhavanti bhijjanti vinassanti. |
‘They are not’ means those paths of argument are not; they are broken, they are destroyed. |
dhammacakkanti desanāñāṇassapi paṭivedhañāṇassapi etaṃ nāmaṃ. |
‘The Dhamma-wheel’ — this is a name for both the knowledge of teaching and the knowledge of penetration. |
tesu desanāñāṇaṃ lokiyaṃ, paṭivedhañāṇaṃ lokuttaraṃ. |
Among them, the knowledge of teaching is worldly; the knowledge of penetration is supramundane. |
kevalīti sakalaguṇasamannāgato. |
‘The complete one’ means one endowed with all virtues. |
tādisanti tathāvidhaṃ. |
‘Such a one’ means of such a kind. |
♦ 9. taṇhuppādasuttavaṇṇanā AN 4.9 |
♦ 9. Commentary on the Taṇhuppāda Sutta |
♦ 9. navame uppajjati etesūti uppādā. |
♦ 9. In the ninth, ‘they arise in them,’ thus they are origins. |
kā uppajjati? |
What arises? |
taṇhā. taṇhāya uppādā taṇhuppādā, taṇhāvatthūni taṇhākāraṇānīti attho. |
Craving. The origins of craving are the taṇhuppādā; the grounds of craving, the causes of craving is the meaning. |
cīvarahetūti “kattha manāpaṃ cīvaraṃ labhissāmī”ti cīvarakāraṇā uppajjati. |
‘On account of a robe’ means it arises on account of a robe, thinking, “Where will I get a pleasant robe?” |
itibhavābhavahetūti ettha itīti nidassanatthe nipāto. |
‘On account of this or that existence’ — here, ‘iti’ is a particle in the sense of illustration. |
yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. |
The meaning is, just as on account of a robe, etc., so also on account of this or that existence. |
bhavābhavoti cettha paṇītatarāni sappinavanītādīni adhippetāni. |
‘This or that existence’ here means more sublime things like ghee and fresh butter are intended. |
sampattibhavesu paṇītatarapaṇītatamabhavotipi vadantiyeva. |
Some also say, more sublime and most sublime existences in the prosperous existences. |
♦ taṇhādutiyoti ayañhi satto anamatagge saṃsāravaṭṭe saṃsaranto na ekakova saṃsarati, taṇhaṃ pana dutiyikaṃ labhantova saṃsarati. |
♦ ‘With craving as his second’ means for this being, wandering in the beginningless round of existence, does not wander alone, but wanders only having obtained craving as his second. |
tena vuttaṃ “taṇhādutiyo”ti. |
Therefore it is said, “with craving as his second.” |
itthabhāvaññathābhāvanti ettha itthabhāvo nāma ayaṃ attabhāvo, aññathābhāvo nāma anāgatattabhāvo. |
‘This state of being and another state of being’ — here, ‘this state of being’ means this self; ‘another state of being’ means a future self. |
evarūpo vā aññopi attabhāvo itthabhāvo nāma, na evarūpo aññathābhāvo nāma. |
Or, a self of such a kind or another is called this state of being; not of such a kind is another state of being. |
taṃ itthabhāvaññathābhāvaṃ. |
That this state of being and another state of being. |
saṃsāranti khandhadhātuāyatanānaṃ paṭipāṭiṃ. |
‘Saṃsāra’ means the sequence of the aggregates, elements, and sense-bases. |
nātivattatīti nātikkamati. |
‘He does not transcend’ means he does not go beyond. |
evamādīnavaṃ ñatvāti evaṃ atītānāgatapaccuppannesu khandhesu ādīnavaṃ jānitvā. |
‘Having known the danger thus’ means having known the danger thus in the aggregates of the past, future, and present. |
taṇhaṃ dukkhassa sambhavanti taṇhaṃ ca “ayaṃ vaṭṭadukkhasambhūto sabhāvo kāraṇan”ti evaṃ jānitvā. |
‘And craving as the origin of suffering’ means and having known craving thus, “This is the nature, the cause of the arising of the suffering of the round of existence.” |
ettāvatā imassa bhikkhuno vipassanaṃ vaḍḍhetvā arahattaṃ pattabhāvo dassito. |
By this much, the state of this bhikkhu having attained arahantship by developing insight is shown. |
idāni taṃ khīṇāsavaṃ thomento vītataṇhotiādimāha. |
Now, praising that arahant, he said, ‘without craving,’ etc. |
tattha anādānoti niggahaṇo. |
Therein, ‘without grasping’ means without grasping. |
sato bhikkhu paribbajeti satisampajaññe vepullappatto khīṇāsavo bhikkhu sato sampajāno careyya vihareyyāti attho. |
‘A mindful bhikkhu would wander’ means an arahant who has reached the fullness of mindfulness and clear comprehension would fare, would dwell mindful and clearly comprehending is the meaning. |
iti suttante vaṭṭaṃ kathetvā gāthāsu vaṭṭavivaṭṭaṃ kathitanti. |
Thus, having spoken of the round of existence in the sutta, he spoke of the round of existence and the transcendence of the round of existence in the verses. |
♦ 10. yogasuttavaṇṇanā AN 4.10 |
♦ 10. Commentary on the Yoga Sutta |
♦ 10. dasame vaṭṭasmiṃ yojentīti yogā. |
♦ 10. In the tenth, ‘they yoke to the round of existence,’ thus they are yokes. |
kāmayogotiādīsu pañcakāmaguṇiko rāgo kāmayogo. |
In ‘the yoke of sensuality,’ etc., the lust for the five strands of sensual pleasure is the yoke of sensuality. |
rūpārūpabhavesu chandarāgo bhavayogo, tathā jhānanikanti. |
In the form and formless existences, craving and lust, and also delight in jhāna, are the yoke of existence. |
sassatadiṭṭhisahagato ca rāgo dvāsaṭṭhi diṭṭhiyo ca diṭṭhiyogo. |
And the lust associated with the eternalist view, and the sixty-two views, are the yoke of views. |
catūsu saccesu aññāṇaṃ avijjāyogo. |
Ignorance of the four truths is the yoke of ignorance. |
kāmesu vā yojetīti kāmayogo. |
Or, ‘it yokes to sensual pleasures,’ thus the yoke of sensuality. |
bhavesu yojetīti bhavayogo. |
‘It yokes to existences,’ thus the yoke of existence. |
diṭṭhīsu yojetīti diṭṭhiyogo. |
‘It yokes to views,’ thus the yoke of views. |
avijjāya yojetīti avijjāyogoti heṭṭhā vuttadhammānaṃyevetaṃ adhivacanaṃ. |
‘It yokes by ignorance,’ thus the yoke of ignorance. This is a designation for the states spoken of below. |
♦ idāni te vitthāretvā dassento katamo ca, bhikkhavetiādimāha. |
♦ Now, to explain them in detail, he said, ‘And what, bhikkhus,’ etc. |
tattha samudayanti uppattiṃ. |
Therein, ‘origin’ means arising. |
atthaṅgamanti bhedaṃ. |
‘Passing away’ means breaking up. |
assādanti madhurabhāvaṃ. |
‘Gratification’ means the state of being sweet. |
ādīnavanti amadhurabhāvaṃ dosaṃ. |
‘Danger’ means the state of not being sweet, a fault. |
nissaraṇanti nissaṭabhāvaṃ. |
‘Escape’ means the state of having escaped. |
kāmesūti vatthukāmesu. |
‘In sensual pleasures’ means in object-pleasures. |
kāmarāgoti kāme ārabbha uppannarāgo. |
‘The lust for sensual pleasures’ means the lust that arises in connection with sensual pleasures. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
anusetīti nibbattati. |
‘It lies latent’ means it is produced. |
ayaṃ vuccati, bhikkhave, kāmayogoti, bhikkhave, idaṃ kāmesu yojanakāraṇaṃ bandhanakāraṇaṃ vuccatīti evaṃ sabbattha attho veditabbo. |
‘This, bhikkhus, is called the yoke of sensuality’ means, bhikkhus, this is called the cause of yoking, the cause of binding to sensual pleasures. Thus the meaning should be known everywhere. |
♦ phassāyatanānanti cakkhādīnaṃ cakkhusamphassādikāraṇānaṃ. |
♦ ‘Sense-bases of contact’ means of the causes of eye-contact, etc., of the eye, etc. |
avijjā aññāṇanti ñāṇapaṭipakkhabhāvena aññāṇasaṅkhātā avijjā. |
‘Ignorance is not-knowing’ means ignorance known as not-knowing because it is the opposite of knowledge. |
iti kāmayogoti ettha iti saddo catūhipi yogehi saddhiṃ yojetabbo “evaṃ kāmayogo, evaṃ bhavayogo”ti. |
‘Thus the yoke of sensuality’ — here, the word ‘iti’ should be applied with all four yokes, “thus the yoke of sensuality, thus the yoke of existence.” |
saṃyuttoti parivārito. |
‘Conjoined’ means surrounded. |
pāpakehīti lāmakehi. |
‘With evil’ means with low. |
akusalehīti akosallasambhūtehi. |
‘Unwholesome’ means born of unskillfulness. |
saṃkilesikehīti saṃkilesanakehi, pasannassa cittassa pasannabhāvadūsakehīti attho. |
‘Defiling’ means defiling; the meaning is, defiling the pure state of a pure mind. |
ponobbhavikehīti punabbhavanibbattakehi. |
‘Leading to renewed existence’ means producing a new existence. |
sadarehīti sadarathehi. |
‘With distress’ means with distress. |
dukkhavipākehīti vipākakāle dukkhuppādakehi. |
‘With painful results’ means producing suffering at the time of the result. |
āyatiṃ jātijarāmaraṇikehīti anāgate punappunaṃ jātijarāmaraṇanibbattakehi. |
‘Leading to future birth, old age, and death’ means producing birth, old age, and death again and again in the future. |
tasmā ayogakkhemīti vuccatīti yasmā appahīnayogo puggalo etehi dhammehi sampayutto hoti, tasmā catūhi yogehi khemaṃ nibbānaṃ anadhigatattā na yogakkhemīti vuccati. |
‘Therefore he is called not secure from the yokes’ means because a person whose yokes are not abandoned is conjoined with these states, therefore, because he has not attained Nibbāna, the security from the four yokes, he is called not secure from the yokes. |
♦ visaṃyogoti visaṃyojanakāraṇāni. |
♦ ‘Disjunction’ means the causes of disjunction. |
kāmayogavisaṃyogoti kāmayogato visaṃyojanakāraṇaṃ. |
‘Disjunction from the yoke of sensuality’ means the cause of disjunction from the yoke of sensuality. |
sesapadesupi eseva nayo. |
In the other passages, the same method applies. |
tattha asubhajjhānaṃ kāmayogavisaṃyogo, taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaṃyogo nāma. |
Therein, the jhāna on the foul is disjunction from the yoke of sensuality; the path of a non-returner, attained by making that the basis, is absolutely called disjunction from the yoke of sensuality. |
arahattamaggo bhavayogavisaṃyogo nāma, sotāpattimaggo diṭṭhiyogavisaṃyogo nāma, arahattamaggo avijjāyogavisaṃyogo nāma. |
The path of arahantship is called disjunction from the yoke of existence; the path of stream-entry is called disjunction from the yoke of views; the path of arahantship is called disjunction from the yoke of ignorance. |
idāni te vitthāravasena dassento katamo ca, bhikkhavetiādimāha. |
Now, to explain them in detail, he said, ‘And what, bhikkhus,’ etc. |
tassattho vuttanayeneva veditabbo. |
The meaning of that should be known in the way described. |
♦ bhavayogena cūbhayanti bhavayogena ca saṃyuttā, kiñci bhiyyo ubhayenāpi sampayuttā, yena kenaci yogena samannāgatāti attho. |
♦ ‘And by both the yoke of existence’ means conjoined with the yoke of existence; and more so, conjoined with both; endowed with some yoke or other is the meaning. |
purakkhatāti purato katā, parivāritā vā. |
‘Preceded’ means placed in front, or surrounded. |
kāme pariññāyāti duvidhepi kāme parijānitvā. |
‘Having fully understood sensual pleasures’ means having fully understood both kinds of sensual pleasures. |
bhavayogañca sabbasoti bhavayogañca sabbameva parijānitvā. |
‘And the yoke of existence entirely’ means having fully understood the yoke of existence entirely. |
samūhaccāti samūhanitvā. |
‘Having eradicated’ means having rooted out. |
virājayanti virājento, virājetvā vā. |
‘Becoming dispassionate’ means becoming dispassionate, or having become dispassionate. |
“virājento”ti hi vutte maggo kathito hoti, “virājetvā”ti vutte phalaṃ. |
For when it is said, “becoming dispassionate,” the path is described; when it is said, “having become dispassionate,” the fruit. |
munīti khīṇāsavamuni. |
‘A sage’ means an arahant sage. |
iti imasmiṃ suttepi gāthāsupi vaṭṭavivaṭṭameva kathitanti. |
Thus, in this sutta and in the verses, the round of existence and the transcendence of the round of existence are described. |
♦ bhaṇḍagāmavaggo paṭhamo. |
♦ The first chapter, on Bhaṇḍagāma. |
♦ 2. caravaggo |
♦ 2. The Chapter on Wandering |
♦ 1. carasuttavaṇṇanā AN 4.11 |
♦ 1. Commentary on the Sutta on Wandering |
♦ 11. dutiyassa paṭhame adhivāsetīti cittaṃ adhiropetvā vāseti. |
♦ 11. In the first of the second, "endures" means having established the mind, one dwells. |
nappajahatīti na pariccajati. |
"Does not abandon" means does not give up. |
na vinodetīti na nīharati. |
"Does not dispel" means does not remove. |
na byantīkarotīti na vigatantaṃ paricchinnaparivaṭumaṃ karoti. |
"Does not bring to an end" means does not make it have a finished boundary. |
na anabhāvaṃ gametīti na anuabhāvaṃ avaḍḍhiṃ vināsaṃ gameti. |
"Does not bring to non-existence" means does not bring to non-existence, non-growth, destruction. |
carampīti carantopi. |
"Even when wandering" is "wandering also". |
anātāpīti nibbīriyo. |
"Without ardor" means without energy. |
anottāpīti upavādabhayarahito. |
"Without conscientiousness" means devoid of the fear of blame. |
satatanti niccaṃ. |
"Constantly" means always. |
samitanti nirantaraṃ. |
"Continuously" means without interruption. |
evaṃ sabbattha atthaṃ ñatvā sukkapakkhe vuttavipariyāyena attho veditabbo. |
Thus, having understood the meaning everywhere, the meaning in the bright fortnight should be understood by way of the opposite of what has been said. |
♦ gāthāsu gehanissitanti kilesanissitaṃ. |
♦ In the verses, "dependent on the home" means dependent on defilements. |
mohaneyyesūti mohajanakesu ārammaṇesu. |
"In things that cause delusion" means in objects that produce delusion. |
abhabboti abhājanabhūto. |
"Incapable" means having become an unworthy vessel. |
phuṭṭhuṃ sambodhimuttamanti arahattamaggasaṅkhātaṃ uttamañāṇaṃ phusituṃ. |
"To touch the supreme enlightenment" means to touch the supreme knowledge called the path of arahantship. |
♦ 2. sīlasuttavaṇṇanā AN 4.12 |
♦ 2. Commentary on the Sutta on Virtue |
♦ 12. dutiye sampannasīlāti paripuṇṇasīlā. |
♦ 12. In the second, "accomplished in virtue" means perfect in virtue. |
sampannapātimokkhāti paripuṇṇapātimokkhā. |
"Accomplished in the Pātimokkha" means perfect in the Pātimokkha. |
pātimokkhasaṃvarasaṃvutāti pātimokkhasaṃvarasīlena saṃvutā pihitā upetā hutvā viharatha. |
"Restrained by the restraint of the Pātimokkha" means dwell being restrained, covered, and endowed with the virtue of the restraint of the Pātimokkha. |
ācāragocarasampannāti ācārena ca gocarena ca sampannā samupāgatā bhavatha. |
"Accomplished in conduct and resort" means be accomplished and possessed of both conduct and resort. |
aṇumattesu vajjesūti aṇuppamāṇesu dosesu. |
"In the slightest faults" means in faults of the smallest measure. |
bhayadassāvinoti tāni aṇumattāni vajjāni bhayato dassanasīlā. |
"Seeing danger" means having the nature of seeing those slight faults as fearful. |
samādāya sikkhatha sikkhāpadesūti sabbasikkhākoṭṭhāsesu samādātabbaṃ samādāya gahetvā sikkhatha. |
"Having undertaken, train in the training rules" means having undertaken what should be undertaken in all the divisions of the training, having taken it up, train. |
“sampannasīlānaṃ .. |
"Of those accomplished in virtue... (etc.) ...in the training rules," having made them undertake the threefold training with this much of a Dhamma discourse and having spoken praise of the qualities they have attained, now showing what is to be done further, he said, "What would be?" and so on. |
. pe .. |
Therein, "what would be?" means "what should be?". |
. sikkhāpadesū”ti ettakena dhammakkhānena sikkhattaye samādāpetvā ceva paṭiladdhaguṇesu ca vaṇṇaṃ kathetvā idāni uttari kātabbaṃ dassento kimassātiādimāha. |
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tattha kimassāti kiṃ bhaveyya. |
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♦ yataṃ careti yathā caranto yato hoti saṃyato, evaṃ careyya. |
♦ "One should wander restrained" means just as one who is wandering is restrained, controlled, so should one wander. |
esa nayo sabbattha. |
This is the method everywhere. |
accheti nisīdeyya. |
"Should sit" means should be seated. |
yatamenaṃ pasārayeti yaṃ aṅgapaccaṅgaṃ pasāreyya, taṃ yataṃ saṃyatameva katvā pasāreyya. |
"Should stretch it out restrained" means whatever limb or part of a limb one should stretch out, one should stretch it out having made it restrained and controlled. |
uddhanti upari. |
"Upward" means above. |
tiriyanti majjhaṃ. |
"Across" means in the middle. |
apācīnanti adho. |
"Downward" means below. |
ettāvatā atītā paccuppannā anāgatā ca pañcakkhandhā kathitā. |
By this much, the five aggregates of the past, present, and future are spoken of. |
yāvatāti paricchedavacanaṃ. |
"As far as" is a word of limitation. |
jagato gatīti lokassa nipphatti. |
"The course of the world" means the production of the world. |
samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayanti etesaṃ sabbaloke atītādibhedānaṃ pañcakkhandhadhammānaṃ udayañca vayañca samavekkhitā. |
"And having well observed the rise and fall of the dhammas, of the aggregates" means having well observed the rise and fall of these five aggregate-dhammas in all the world, distinguished as past, etc. |
“pañcakkhandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passatī”ti vuttehi samapaññāsāya lakkhaṇehi sammā avekkhitā hoti. |
When it is said, "seeing the arising of the five aggregates, one sees twenty-five characteristics; seeing the passing away, one sees twenty-five characteristics," it is properly observed with the fifty characteristics. |
cetosamathasāmīcinti cittasamathassa anucchavikaṃ paṭipadaṃ. |
"The practice suitable for the calming of the mind" means the practice suitable for the calming of the mind. |
sikkhamānanti paṭipajjamānaṃ, pūrayamānanti attho. |
"Training" means practicing, the meaning is "fulfilling". |
pahitattoti pesitatto. |
"With a resolute mind" means with a sent-forth mind. |
āhūti kathayanti. |
"They say" means they speak. |
sesamettha uttānameva. |
The rest here is clear in meaning. |
imasmiṃ pana sutte sīlaṃ missakaṃ kathetvā gāthāsu khīṇāsavo kathito. |
In this sutta, however, having spoken of virtue in a mixed way, in the verses the one whose cankers are destroyed is spoken of. |
♦ 3. padhānasuttavaṇṇanā AN 4.13 |
♦ 3. Commentary on the Sutta on Striving |
♦ 13. tatiye sammappadhānānīti sundarapadhānāni uttamavīriyāni. |
♦ 13. In the third, "right strivings" means beautiful strivings, supreme efforts. |
sammappadhānāti paripuṇṇavīriyā. |
"Right strivings" means complete efforts. |
māradheyyābhibhūtāti tebhūmakavaṭṭasaṅkhātaṃ māradheyyaṃ abhibhavitvā samatikkamitvā ṭhitā. |
"Having overcome Māra's domain" means having overcome and transcended Māra's domain, which is called the round of the three planes. |
te asitāti te khīṇāsavā anissitā nāma. |
"They are unattached" means those whose cankers are destroyed are called "unattached". |
jātimaraṇabhayassāti jātiñca maraṇañca paṭicca uppajjanakabhayassa, jātimaraṇasaṅkhātasseva vā bhayassa. |
"Of the fear of birth and death" means of the fear that arises in dependence on birth and death, or of the fear called birth and death. |
pāragūti pāraṅgatā. |
"Gone to the far shore" means having gone beyond. |
te tusitāti te khīṇāsavā tuṭṭhā nāma. |
"They are content" means those whose cankers are destroyed are called "content". |
jetvā māraṃ savāhininti sasenakaṃ māraṃ jinitvā ṭhitā. |
"Having conquered Māra with his army" means having conquered Māra with his host, they stand. |
te anejāti te khīṇāsavā taṇhāsaṅkhātāya ejāya anejā niccalā nāma. |
"They are unwavering" means those whose cankers are destroyed are called "unwavering," "immovable" from the dart called craving. |
namucibalanti mārabalaṃ. |
"The army of Namuci" means the army of Māra. |
upātivattāti atikkantā. |
"Have transcended" means have passed beyond. |
te sukhitāti te khīṇāsavā lokuttarasukhena sukhitā nāma. |
"They are happy" means those whose cankers are destroyed are called "happy" with supramundane happiness. |
tenevāha — |
Therefore he said — |
♦ “sukhitā vata arahanto, taṇhā nesaṃ na vijjati. |
♦ "Happy indeed are the Arahants, in whom no craving is found. |
♦ asmimāno samucchinno, mohajālaṃ padālitan”ti. |
♦ The conceit 'I am' is cut off, the net of delusion is torn apart." |
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♦ 4. saṃvarasuttavaṇṇanā AN 4.14 |
♦ 4. Commentary on the Sutta on Restraint |
♦ 14. catutthe padhānānīti vīriyāni. |
♦ 14. In the fourth, "strivings" means efforts. |
saṃvarappadhānanti cakkhādīni saṃvarantassa uppannavīriyaṃ . |
"Striving by restraint" means the effort that arises in one who is restraining the eye, etc. |
pahānappadhānanti kāmavitakkādayo pajahantassa uppannavīriyaṃ. |
"Striving by abandoning" means the effort that arises in one who is abandoning sensual thoughts, etc. |
bhāvanāppadhānanti sambojjhaṅge bhāventassa uppannavīriyaṃ. |
"Striving by development" means the effort that arises in one who is developing the factors of enlightenment. |
anurakkhaṇāppadhānanti samādhinimittaṃ anurakkhantassa uppannavīriyaṃ. |
"Striving by protection" means the effort that arises in one who is protecting the sign of concentration. |
♦ vivekanissitantiādīsu viveko, virāgo, nirodhoti tīṇipi nibbānassa nāmāni. |
♦ In "secluded," etc., seclusion, dispassion, and cessation are all names for Nibbāna. |
nibbānaṃ hi upadhivivekattā viveko, taṃ āgamma rāgādayo virajjantīti virāgo, nirujjhantīti nirodho. |
For Nibbāna is "seclusion" because it is the seclusion from the bases of clinging; it is "dispassion" because, depending on it, lust and so on fade away; it is "cessation" because they cease. |
tasmā vivekanissitantiādīsu ārammaṇavasena vā adhigantabbavasena vā nibbānanissitanti attho. |
Therefore, in "secluded," etc., the meaning is "based on Nibbāna," either as an object or as something to be attained. |
♦ vossaggapariṇāminti ettha dve vossaggā — pariccāgavossaggo ca pakkhandanavossaggo ca. |
♦ In "culminating in relinquishment," there are two kinds of relinquishment: relinquishment by giving up and relinquishment by plunging into. |
tattha vipassanā tadaṅgavasena kilese ca khandhe ca rāgaṃ pariccajatīti pariccāgavossaggo. |
Therein, insight, by way of its constituent parts, gives up defilements and the aggregates, and gives up craving; this is relinquishment by giving up. |
maggo ārammaṇavasena nibbānaṃ pakkhandatīti pakkhandanavossaggo. |
The path, by way of its object, plunges into Nibbāna; this is relinquishment by plunging into. |
tasmā vossaggapariṇāminti yathā bhāviyamāno satisambojjhaṅgo vossaggatthāya pariṇamati, vipassanābhāvañca maggabhāvañca pāpuṇāti, evaṃ taṃ bhāvetīti ayamettha attho. |
Therefore, "culminating in relinquishment" means that he develops it in such a way that the enlightenment factor of mindfulness culminates in relinquishment, attaining the state of insight and the state of the path; this is the meaning here. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases as well. |
bhaddakanti laddhakaṃ. |
"Good" means "attained". |
samādhinimittaṃ vuccati aṭṭhikasaññādivasena adhigato samādhiyeva. |
The sign of concentration is said to be the concentration itself, attained by means of the perception of a skeleton and so on. |
anurakkhatīti samādhipāripanthikadhamme rāgadosamohe sodhento rakkhati. |
"Guards" means he protects it by purifying the things that are obstacles to concentration: greed, hatred, and delusion. |
ettha ca aṭṭhikasaññādikā pañceva saññā vuttā, imasmiṃ pana ṭhāne dasapi asubhāni vitthāretvā kathetabbāni. |
And here, only five perceptions, such as the perception of a skeleton, are mentioned, but in this place, the ten kinds of foulness should be explained in detail. |
tesaṃ vitthāro visuddhimagge vuttoyeva. |
Their detailed explanation is given in the Visuddhimagga. |
gāthāya saṃvarādinipphādakaṃ vīriyameva vuttaṃ. |
In the verse, only the effort that accomplishes restraint and so on is mentioned. |
khayaṃ dukkhassa pāpuṇeti dukkhakkhayasaṅkhātaṃ arahattaṃ pāpuṇeyyāti. |
"He would reach the destruction of suffering" means he would reach Arahantship, which is called the destruction of suffering. |
♦ 5. paññattisuttavaṇṇanā AN 4.15 |
♦ 5. Commentary on the Sutta on Designations |
♦ 15. pañcame aggapaññattiyoti uttamapaññattiyo. |
♦ 15. In the fifth, "supreme designations" means the highest designations. |
attabhāvīnanti attabhāvavantānaṃ. |
"Of those having a self" means of those who possess a self. |
yadidaṃ rāhu asurindoti yo esa rāhu asurindo ayaṃ aggoti. |
"That is, Rāhu, the lord of the asuras" means this one, Rāhu, the lord of the asuras, is the highest. |
ettha rāhu kira asurindo cattāri yojanasahassāni aṭṭha ca yojanasatāni ucco, bāhantaramassa dvādasayojanasatāni, hatthatalapādatalānaṃ puthulatā tīṇi yojanasatāni. |
Herein, Rāhu, the lord of the asuras, is four thousand eight hundred leagues high; the space between his arms is twelve hundred leagues; the breadth of the palms of his hands and the soles of his feet is three hundred leagues. |
aṅgulipabbāni paṇṇāsa yojanāni, bhamukantaraṃ paṇṇāsayojanaṃ, nalāṭaṃ tiyojanasataṃ, sīsaṃ navayojanasataṃ. |
The joints of his fingers are fifty leagues, the space between his eyebrows is fifty leagues, his forehead is three hundred leagues, and his head is nine hundred leagues. |
kāmabhogīnaṃ yadidaṃ rājā mandhātāti yo esa rājā mandhātā nāma, ayaṃ dibbepi mānusakepi kāme paribhuñjanakānaṃ sattānaṃ aggo nāma. |
"Of those who enjoy sensual pleasures, that is, King Mandhātā" means this one, King Mandhātā by name, is called the highest among beings who enjoy both divine and human sensual pleasures. |
esa hi asaṅkheyyāyukesu manussesu nibbattitvā icchiticchitakkhaṇe hiraññavassaṃ vassāpento mānusake kāme dīgharattaṃ paribhuñji. |
For he, having been born among humans with an incalculable lifespan, causing a rain of gold at the very moment he wished, enjoyed human sensual pleasures for a long time. |
devaloke pana yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjīti kāmabhogīnaṃ aggo nāma jāto. |
In the deva world, for as long as the lifespan of thirty-six Indras, he enjoyed refined sensual pleasures, thus he became known as the highest of those who enjoy sensual pleasures. |
ādhipateyyānanti adhipatiṭṭhānaṃ jeṭṭhakaṭṭhānaṃ karontānaṃ. |
"Of those who exercise authority" means of those who hold the position of supremacy, the position of chief. |
tathāgato aggamakkhāyatīti lokiyalokuttarehi guṇehi tathāgato aggo seṭṭho uttamo akkhāyati. |
"The Tathāgata is declared the highest" means by his mundane and supramundane qualities, the Tathāgata is declared the highest, the best, the supreme. |
♦ iddhiyā yasasā jalanti dibbasampattisamiddhiyā ca parivārasaṅkhātena yasasā ca jalantānaṃ. |
♦ "Blazing with power and fame" means of those blazing with the splendor of divine accomplishment and with the fame consisting of their retinue. |
uddhaṃ tiriyaṃ apācīnanti upari ca majjhe ca heṭṭhā ca. |
"Upward, across, and downward" means above, in the middle, and below. |
yāvatā jagato gatīti yattakā lokanipphatti. |
"As far as the course of the world extends" means as far as the production of the world. |
♦ 6. sokhummasuttavaṇṇanā AN 4.16 |
♦ 6. Commentary on the Sutta on Subtleties |
♦ 16. chaṭṭhe sokhummānīti sukhumalakkhaṇapaṭivijjhanakāni ñāṇāni. |
♦ 16. In the sixth, "subtleties" means the kinds of knowledge that penetrate subtle characteristics. |
rūpasokhummena samannāgato hotīti rūpe saṇhasukhumalakkhaṇapariggāhakena ñāṇena samannāgato hoti. |
"Is endowed with the subtlety of form" means is endowed with the knowledge that grasps the fine and subtle characteristics in form. |
paramenāti uttamena. |
"With the supreme" means with the highest. |
tena ca rūpasokhummenāti tena yāva anulomabhāvaṃ pattena sukhumalakkhaṇapariggāhakañāṇena. |
"And with that subtlety of form" means with that knowledge that grasps subtle characteristics, which has reached the stage of conformity. |
na samanupassatīti natthibhāveneva na passati. |
"Does not perceive" means he does not see it as non-existent. |
na patthetīti natthibhāveneva na pattheti. |
"Does not long for" means he does not long for it as non-existent. |
vedanāsokhummādīsupi eseva nayo. |
This same method applies to the subtleties of feeling and so on. |
♦ rūpasokhummataṃ ñatvāti rūpakkhandhassa saṇhasukhumalakkhaṇapariggāhakena ñāṇena sukhumataṃ jānitvā. |
♦ "Having known the subtlety of form" means having known the subtlety of the form aggregate with the knowledge that grasps its fine and subtle characteristics. |
vedanānañca sambhavanti vedanākkhandhassa ca pabhavaṃ jānitvā. |
"And the origin of feelings" means having known the source of the feeling aggregate. |
saññā yato samudetīti yasmā kāraṇā saññākkhandho samudeti nibbattati, tañca jānitvā. |
"From where perception arises" means having known the cause from which the perception aggregate arises and is produced. |
atthaṃ gacchati yattha cāti yasmiṃ ṭhāne nirujjhati, tañca jānitvā. |
"And where it ceases to be" means having known the place where it ceases. |
saṅkhāre parato ñatvāti saṅkhārakkhandhaṃ aniccatāya lujjanabhāvena parato jānitvā. |
"Having known formations as other" means having known the formations aggregate as other due to its nature of perishing because of impermanence. |
iminā hi padena aniccānupassanā kathitā. |
With this phrase, the contemplation of impermanence is spoken of. |
dukkhato no ca attatoti iminā dukkhānattānupassanā. |
"As suffering, not as self" means with this, the contemplation of suffering and not-self. |
santoti kilesasantatāya santo. |
"Peaceful" means peaceful due to the calming of the defilements. |
santipade ratoti nibbāne rato. |
"Delighting in the state of peace" means delighting in Nibbāna. |
iti suttante catūsu ṭhānesu vipassanāva kathitā, gāthāsu lokuttaradhammopīti. |
Thus, in the sutta, insight is spoken of in four places, and in the verses, the supramundane dhamma is also spoken of. |
♦ 7. paṭhamāgatisuttavaṇṇanā AN 4.17 |
♦ 7. Commentary on the First Sutta on Wrong Courses |
♦ 17-19. sattame agatigamanānīti nagatigamanāni. |
♦ 17-19. In the seventh, "wrong courses of action" means not right courses of action. |
chandāgatiṃ gacchatīti chandena agatiṃ gacchati, akattabbaṃ karoti. |
"He goes the wrong course through desire" means he goes the wrong course through desire, he does what should not be done. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
chandā dosā bhayā mohāti chandena, dosena, bhayena, mohena. |
"Through desire, hatred, fear, delusion" means by desire, by hatred, by fear, by delusion. |
ativattatīti atikkamati. |
"Transcends" means overcomes. |
aṭṭhamaṃ uttānameva. |
The eighth is clear in meaning. |
navame tathābujjhanakānaṃ vasena dvīhipi nayehi kathitaṃ. |
In the ninth, it is spoken of in two ways, according to those who can understand it thus. |
♦ 10. bhattuddesakasuttavaṇṇanā AN 4.20 |
♦ 10. Commentary on the Sutta on the Appointer of Meals |
♦ 20. dasame bhattuddesakoti salākabhattādīnaṃ uddesako. |
♦ 20. In the tenth, "an appointer of meals" means an appointer of meals distributed by ticket and so on. |
kāmesu asaṃyatāti vatthukāmesu kilesakāmehi asaṃyatā. |
"Unrestrained in sensual pleasures" means unrestrained by the defilements of sensual pleasure in the objects of sensual pleasure. |
parisākasaṭo ca panesa vuccatīti ayañca pana so evarūpā parisākacavaro nāma vuccatīti attho. |
"And this one is called a stain on the assembly" means and this one, of such a kind, is called a stain, a blemish on the assembly. |
samaṇenāti buddhasamaṇena. |
"By the ascetic" means by the Buddha, the ascetic. |
parisāya maṇḍo ca panesa vuccatīti ayaṃ evarūpā parisā vippasannena parisāmaṇḍoti vuccatīti. |
"And this one is called the ornament of the assembly" means this one of such a kind is called the ornament of the assembly by the purified assembly. |
♦ caravaggo dutiyo. |
♦ The second chapter on wandering. |
♦ 3. uruvelavaggo |
♦ 3. The Uruvelā Chapter |
♦ 1. paṭhamauruvelasuttavaṇṇanā AN 4.21 |
♦ 1. Commentary on the First Uruvelā Sutta |
♦ 21. tatiyassa paṭhame uruvelāyanti ettha uruvelāti mahāvelā, mahāvālikarāsīti attho. |
♦ 21. In the first of the third, "at Uruvelā" means a great sandbank, the meaning is a great heap of sand. |
atha vā urūti vālukā vuccati, velāti mariyādā. |
Or else, uru is said to be sand, velā is the boundary. |
velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo. |
The sand brought on account of transgressing the boundary is Uruvelā; thus the meaning should be seen here. |
atīte kira anuppanne buddhe dasasahassā kulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu — “kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. |
In the past, it is said, when no Buddha had arisen, ten thousand sons of good family, having gone forth as ascetics, were dwelling in that region. One day they gathered and made an agreement: "Actions of body and speech are evident to others, but mental action is not evident. Therefore, whoever thinks a thought of sensual desire, a thought of ill will, or a thought of cruelty, for him there is no other accuser. He himself should accuse himself and, bringing sand in his almsbowl-pouch, should deposit it in this place. This will be his penance." |
tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi. |
From then on, whoever thought such a thought would deposit sand there in his almsbowl-pouch. Thus, in time, a great heap of sand was formed there. |
so attanāva attānaṃ codetvā pattapuṭena vālukaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamman”ti. |
Then the later generation enclosed it and made it a place for a cetiya. Referring to this it was said: "Uruvelā means a great sandbank, the meaning is a great heap of sand." |
tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālukaṃ ākirati, evaṃ tattha anukkamena mahāvālukarāsi jāto. |
Referring to this same thing it was said: "Or else, uru is said to be sand, velā is the boundary, the sand brought on account of transgressing the boundary is Uruvelā; thus the meaning should be seen here." |
tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi, taṃ sandhāya vuttaṃ — “uruvelāti mahāvelā, mahāvālikarāsīti attho”ti. |
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tameva sandhāya vuttaṃ — “atha vā urūti vālukā vuccati, velāti mariyādā, velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo”ti. |
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♦ najjā nerañjarāya tīreti uruvelagāmaṃ nissāya nerañjarānadītīre viharāmīti dasseti. |
♦ "On the bank of the river Nerañjarā" shows that he was dwelling on the bank of the river Nerañjarā, near the village of Uruvelā. |
ajapālanigrodheti ajapālakā tassa nigrodhassa chāyāya nisīdantipi tiṭṭhantipi, tasmā so ajapālanigrodhotveva saṅkhaṃ gato, tassa heṭṭhāti attho. |
"At the Goatherd's Banyan Tree" means goatherds would sit and stand in the shade of that banyan tree, therefore it came to be known as the Goatherd's Banyan Tree; the meaning is "at the foot of it". |
paṭhamābhisambuddhoti sambuddho hutvā paṭhamameva. |
"Newly enlightened" means having become enlightened for the very first time. |
udapādīti ayaṃ vitakko pañcame sattāhe udapādi. |
"Arose" means this thought arose in the fifth week. |
kasmā udapādīti? |
Why did it arise? |
sabbabuddhānaṃ āciṇṇattā ceva pubbāsevanatāya ca. |
Both because it was the custom of all Buddhas and because of previous practice. |
tattha pubbāsevanāya pakāsanatthaṃ tittirajātakaṃ āharitabbaṃ. |
Therein, to show the previous practice, the Tittira Jātaka should be brought forth. |
hatthivānaratittirā kira ekasmiṃ padese viharantā “yo amhākaṃ mahallako, tasmiṃ sagāravā viharissāmā”ti nigrodhaṃ dassetvā “ko nu kho amhākaṃ mahallako”ti vīmaṃsantā tittirassa mahallakabhāvaṃ ñatvā tassa jeṭṭhāpacāyanakammaṃ katvā aññamaññaṃ samaggā sammodamānā viharitvā saggaparāyaṇā ahesuṃ. |
A partridge, a monkey, and an elephant, it is said, were dwelling in one region. Thinking, "We will dwell with respect for whichever of us is the eldest," they pointed to a banyan tree. Wondering, "Now, which of us is the eldest?" they came to know the partridge's seniority. Having paid respect to him as the eldest, they dwelt together in harmony and concord, and were destined for heaven. |
taṃ kāraṇaṃ ñatvā rukkhe adhivatthā devatā imaṃ gāthamāha — |
Knowing this reason, the deity dwelling in the tree spoke this verse: |
♦ “ye vuḍḍhamapacāyanti, narā dhammassa kovidā. |
♦ "Those men who are skilled in the Dhamma and honor their elders, |
♦ diṭṭheva dhamme pāsaṃsā, samparāye ca suggatī”ti. |
♦ are praised in this very life, and in the next, a happy destiny." |
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♦ evaṃ ahetukatiracchānayoniyaṃ nibbattopi tathāgato sagāravavāsaṃ rocesi, idāni kasmā na rocessatīti. |
♦ Thus, even when born in the womb of an uncaused animal, the Tathāgata preferred to live with respect; why would he not prefer it now? |
agāravoti aññasmiṃ gāravarahito, kañci garuṭṭhāne aṭṭhapetvāti attho. |
"Without respect" means without respect for another, not having established anyone in a position of reverence; this is the meaning. |
appatissoti patissayarahito, kañci jeṭṭhakaṭṭhāne aṭṭhapetvāti attho. |
"Without deference" means without deference, not having established anyone in the position of an elder; this is the meaning. |
samaṇaṃ vā brāhmaṇaṃ vāti ettha samitapāpabāhitapāpāyeva samaṇabrāhmaṇā adhippetā. |
"A recluse or a brahmin" means here, recluses and brahmins who have calmed their evil and expelled their evil are intended. |
sakkatvā garuṃ katvāti sakkārañceva katvā garukārañca upaṭṭhapetvā. |
"Having paid homage and respect" means having paid homage and also having established respect. |
♦ sadevake loketiādīsu saddhiṃ devehi sadevake. |
♦ In "in this world with its devas," etc., "with its devas" is with the devas. |
devaggahaṇena cettha mārabrahmesu gahitesupi māro nāma vasavattī sabbesaṃ upari vasaṃ vatteti, brahmā nāma mahānubhāvo, ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi dvīsu, dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati. |
And although Māra and Brahmā are included in the word 'deva', Māra, the Tempter, exercises his power over all; Brahmā is of great power, with one finger he can illuminate one thousand world-systems, with two, two, with ten fingers he can illuminate ten thousand world-systems. |
so iminā sīlasampannataroti vattuṃ mā labhantūti samārake sabrahmaketi visuṃ vuttaṃ. |
So that they may not get to say, "He is more accomplished in virtue than this one," it is said separately "with its Māras and Brahmās." |
tathā samaṇā nāma ekanikāyādivasena bahussutā sīlavanto paṇḍitā, brāhmaṇāpi vatthuvijjādivasena bahussutā paṇḍitā. |
Likewise, recluses are very learned and virtuous and wise by way of the one Nikāya, etc.; brahmins too are very learned and wise by way of the knowledge of things, etc. |
te iminā sampannatarāti vattuṃ mā labhantūti sassamaṇabrāhmaṇiyā pajāyāti vuttaṃ. |
So that they may not get to say, "They are more accomplished than this one," it is said "with its generation of recluses and brahmins." |
sadevamanussāyāti idaṃ pana nippadesato dassanatthaṃ gahitameva gahetvā vuttaṃ. |
"With its devas and humans" is taken again to show this without remainder. |
apicettha purimāni tīṇi padāni lokavasena vuttāni, pacchimāni dve pajāvasena. |
Moreover, the first three phrases here are spoken with reference to the world, the last two with reference to the generation. |
sīlasampannataranti sīlena sampannataraṃ, adhikataranti attho. |
"More accomplished in virtue" means more accomplished in virtue, the meaning is "more superior". |
ettha ca sīlādayo cattāro dhammā lokiyalokuttarā kathitā, vimuttiñāṇadassanaṃ lokiyameva. |
And here, the four dhammas of virtue and so on are spoken of as mundane and supramundane; the knowledge and vision of liberation is only mundane. |
paccavekkhaṇañāṇameva hetaṃ. |
For this is the knowledge of reviewing. |
pāturahosīti “ayaṃ satthā avīcito yāva bhavaggā sīlādīhi attanā adhikataraṃ apassanto ‘mayā paṭividdhanavalokuttaradhammameva sakkatvā upanissāya viharissāmī’ti cinteti, kāraṇaṃ bhagavā cinteti, atthaṃ vuḍḍhiṃ visesaṃ cinteti, gacchāmissa ussāhaṃ janessāmī”ti cintetvā purato pākaṭo ahosi, abhimukhe aṭṭhāsīti attho. |
"Appeared" means thinking, "This Teacher, not seeing anyone from Avīci up to the peak of existence more superior than himself in virtue and so on, thinks, 'Having paid homage to the supramundane dhamma that I have penetrated, I will dwell dependent on it.' The Blessed One thinks of a reason, he thinks of the meaning, of growth, of distinction. 'I will go and arouse his enthusiasm'," he became manifest before him, the meaning is, he stood in front of him. |
♦ vihaṃsu viharanti cāti ettha yo vadeyya — “viharantīti vacanato paccuppannepi bahū buddhā”ti, so “bhagavāpi bhante etarahi arahaṃ sammāsambuddho”ti iminā vacanena paṭibāhitabbo. |
♦ In "dwelt and are dwelling," if one were to say, "From the word 'are dwelling,' there are many Buddhas in the present as well," he should be refuted by this statement: "Venerable sir, is the Blessed One now an Arahant, a Perfectly Enlightened One?" |
♦ “na me ācariyo atthi, sadiso me na vijjati. |
♦ "There is no teacher for me, my equal is not to be found. |
♦ sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo”ti. |
♦ In the world with its devas, there is no one who is my counterpart." |
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♦ ādīhi cassa suttehi aññesaṃ buddhānaṃ abhāvo dīpetabbo. |
♦ And by these suttas, the absence of other Buddhas should be shown. |
tasmāti yasmā sabbepi buddhā saddhammagaruno, tasmā. |
"Therefore" means because all Buddhas are respectful of the true Dhamma, therefore. |
mahattamabhikaṅkhatāti mahantabhāvaṃ patthayamānena. |
"Desiring greatness" means by one who aspires to greatness. |
saraṃ buddhāna sāsananti buddhānaṃ sāsanaṃ sarantena. |
"Remembering the teaching of the Buddhas" means by one who remembers the teaching of the Buddhas. |
♦ yatoti yasmiṃ kāle. |
♦ "From when" means at which time. |
mahattena samannāgatoti rattaññumahattaṃ vepullamahattaṃ brahmacariyamahattaṃ lābhaggamahattanti iminā catubbidhena mahattena samannāgato. |
"Endowed with greatness" means endowed with the four kinds of greatness: the greatness of seniority, the greatness of abundance, the greatness of the holy life, and the greatness of the highest gain. |
atha me saṅghepi gāravoti atha mayhaṃ saṅghepi gāravo jāto. |
"Then I had respect for the Saṅgha also" means then respect for the Saṅgha also arose in me. |
kismiṃ pana kāle bhagavatā saṅghe gāravo katoti? |
But at what time did the Blessed One show respect for the Saṅgha? |
mahāpajāpatiyā dussayugadānakāle. |
At the time of the gift of a pair of robes by Mahāpajāpatī. |
tadā hi bhagavā attano upanītaṃ dussayugaṃ “saṅghe, gotami, dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti vadanto saṅghe gāravaṃ akāsi nāma. |
For at that time the Blessed One, when a pair of robes was offered to him, saying, "Gotamī, give it to the Saṅgha; when it is given to the Saṅgha, both I and the Saṅgha will be honored," showed respect for the Saṅgha. |
♦ 2. dutiyauruvelasuttavaṇṇanā AN 4.22 |
♦ 2. Commentary on the Second Uruvelā Sutta AN 4:111 , |
111 , |
♦ 22. In the second, "many" means numerous. |
♦ 22. dutiye sambahulāti bahukā. |
"Brahmins" means the brahmins who came with the brahmin of the Huhukka clan. |
brāhmaṇāti huhukkajātikena brāhmaṇena saddhiṃ āgatā brāhmaṇā. |
"Aged" means worn out by old age. |
jiṇṇāti jarājiṇṇā. |
"Old" means old in years. |
vuḍḍhāti vayovuddhā. |
"Senior" means senior in birth. |
mahallakāti jātimahallakā. |
"Advanced in years" means having passed through the three ages. |
addhagatāti tayo vaye addhe atikkantā. |
"We have heard this" means this has been heard by us. |
sutametanti amhehi sutaṃ etaṃ. |
"This, Master Gotama, is just so" means Master Gotama, this reason we have heard is just so. |
tayidaṃ bho, gotama, tathevāti bho, gotama, etaṃ amhehi sutakāraṇaṃ tathā eva. |
"This, Master Gotama, is not at all proper" means that this non-performance of bowing down and so on is not at all suitable. |
tayidaṃ bho, gotama, na sampannamevāti taṃ etaṃ abhivādanādiakaraṇaṃ ananucchavikameva. |
|
| ♦ In "one who speaks at the wrong time," etc., "one who speaks at the wrong time" means he speaks at the wrong time. | |
♦ akālavādītiādīsu akāle vadatīti akālavādī. |
"One who speaks what is not true" means he speaks what is not real. |
asabhāvaṃ vadatīti abhūtavādī. |
"He speaks what is not beneficial, not what is beneficial" means he is an unbeneficial speaker. |
anatthaṃ vadati, no atthanti anatthavādī. |
"He speaks what is not the Dhamma, not the Dhamma" means he is an un-Dhamma speaker. |
adhammaṃ vadati, no dhammanti adhammavādī. |
"He speaks what is not the discipline, not the discipline" means he is an un-discipline speaker. |
avinayaṃ vadati, no vinayanti avinayavādī. |
"He utters speech that should not be treasured" means he utters speech that is not fit to be treasured in the heart. |
anidhānavatiṃ vācaṃ bhāsitāti na hadaye nidhetabbayuttakaṃ vācaṃ bhāsitā. |
"At the wrong time" means at a time unsuitable for speaking. |
akālenāti kathetuṃ ayuttakālena. |
"Without reason" means without a reason, he does not speak making it with a cause. |
anapadesanti apadesarahitaṃ, sāpadesaṃ sakāraṇaṃ katvā na katheti. |
"Without limit" means without a limit, he does not speak showing a boundary. |
apariyantavatinti pariyantarahitaṃ, na paricchedaṃ dassetvā katheti. |
"Not connected with the goal" means he does not speak making it connected with the mundane and supramundane goal. |
anatthasaṃhitanti na lokiyalokuttarātthanissitaṃ katvā katheti. |
"He is accounted a foolish elder" means he is accounted a blind, foolish elder. |
bālo therotveva saṅkhaṃ gacchatīti andhabālo theroti saṅkhaṃ gacchati. |
|
♦ kālavādītiādīni vuttapaṭipakkhavasena veditabbāni. |
♦ "One who speaks at the right time," etc., should be understood in opposition to what has been said. |
paṇḍito therotveva saṅkhaṃ gacchatīti paṇḍiccena samannāgatattā paṇḍito, thirabhāvappattiyā theroti saṅkhaṃ gacchati. |
"He is accounted a wise elder" means because he is endowed with wisdom, he is a pandit; because he has attained a stable state, he is accounted an elder. |
♦ bahussuto hotīti bahuṃ assa sutaṃ hoti, navaṅgaṃ satthusāsanaṃ pāḷianusandhipubbāparavasena uggahitaṃ hotīti attho. |
♦ "He is very learned" means he has heard much, the meaning is that he has learned the nine-fold teaching of the Master by way of the Pali text, its connections, and its sequence. |
sutadharoti sutassa ādhārabhūto. |
"A bearer of what he has heard" means he is a support for what has been heard. |
yassa hi ito gahitaṃ ito palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekasuttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. |
For if what is learned from here escapes from here, like water in a leaky pot it does not stay, and in the midst of an assembly he is not able to relate or recite a single sutta or jātaka, this one is not called a bearer of what he has heard. |
yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa neva nassati, ayaṃ sutadharo nāma. |
But for whom the learned word of the Buddha is just as it was at the time it was learned, and even if he does not recite it for ten or twenty years it is not lost, this one is called a bearer of what he has heard. |
sutasannicayoti sutassa sannicayabhūto. |
"A treasurer of what he has heard" means he is a treasury for what has been heard. |
yassa hi sutaṃ hadayamañjūsāya sannicitaṃ silāya lekhā viya suvaṇṇapatte pakkhittasīhavasā viya ca tiṭṭhati, ayaṃ sutasannicayo nāma. |
For whom what has been heard is stored in the casket of the heart and stays like a line on a stone or like lion's fat placed on a golden plate, this one is called a treasurer of what he has heard. |
dhātāti dhātā paguṇā. |
"Committed to memory" means committed to memory, proficient. |
ekaccassa hi uggahitabuddhavacanaṃ dhātaṃ paguṇaṃ niccalikaṃ na hoti, “asukaṃ suttaṃ vā jātakaṃ vā kathehī”ti vutte “sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmī”ti vadati. |
For a certain person, the word of the Buddha that has been learned is not committed to memory, proficient, stable; when told, "Recite such-and-such a sutta or jātaka," he says, "Having recited it, compared it, and reviewed it, I will know." |
ekaccassa dhātaṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti, “asukaṃ suttaṃ vā jātakaṃ vā kathehī”ti vutte uddharitvā tameva katheti. |
For a certain person, it is committed to memory, proficient, like the stream of the life-continuum; when told, "Recite such-and-such a sutta or jātaka," he brings it forth and recites just that. |
taṃ sandhāya vuttaṃ “dhātā”ti. |
Referring to this it was said "committed to memory." |
vacasā paricitāti suttadasaka-vaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā. |
"Familiar with by speech" means recited by speech in groups of ten suttas, ten vaggas, or ten paṇṇāsas. |
manasānupekkhitāti cittena anupekkhitā. |
"Reflected upon by the mind" means reflected upon by the mind. |
yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti, mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya paññāyati, taṃ sandhāyetaṃ vuttaṃ. |
For whom the word of the Buddha recited by speech becomes clear here and there when he reflects on it with his mind, and is perceived as if seeing a form with a great lamp lit, with reference to this it was said. |
diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suppaṭividdhā. |
"Well penetrated by view" means well penetrated by wisdom as to meaning and as to cause. |
♦ ābhicetasikānanti abhicetoti abhikkantaṃ visuddhaṃ cittaṃ vuccati, adhicittaṃ vā, abhicetasi jātāni ābhicetasikāni, abhicetosannissitānīti vā ābhicetasikāni. |
♦ "Of the higher mental states" means 'abhiceto' is called the superior, pure mind, or the higher mind; born in the higher mind are the ābhicetasikāni, or 'connected with the higher mind' are the ābhicetasikāni. |
diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ. |
"Of the pleasant abidings in this very life" means of the pleasant abidings in the present life. |
diṭṭhadhammoti paccakkho attabhāvo vuccati, tattha sukhavihārabhūtānanti attho. |
"The present life" is said to be the present personality; the meaning is 'being a pleasant abiding therein'. |
rūpāvacarajjhānānametaṃ adhivacanaṃ. |
This is a designation for the jhānas of the fine-material sphere. |
tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhanekkhammasukhaṃ vindanti, tasmā “diṭṭhadhammasukhavihārānī”ti vuccati. |
For those meditators who sit having attained them experience in this very personality the unblemished happiness of renunciation; therefore they are called "pleasant abidings in this very life." |
nikāmalābhīti nikāmena lābhī, attano icchāvasena lābhī, icchiticchitakkhaṇe samāpajjituṃ samatthoti vuttaṃ hoti. |
"An obtainer at will" means an obtainer by his own will, an obtainer at will, the meaning is he is capable of attaining it at the very moment he wishes. |
akicchalābhīti sukheneva paccanīkadhamme vikkhambhetvā samāpajjituṃ samatthoti vuttaṃ hoti. |
"An obtainer without difficulty" means he is capable of attaining it by suppressing the opposing states with ease. |
akasiralābhīti akasirānaṃ lābhī vipulānaṃ, yathāparicchedena vuṭṭhātuṃ samatthoti vuttaṃ hoti. |
"An obtainer without trouble" means an obtainer of what is not troublesome, of what is abundant, the meaning is he is capable of emerging from it according to a set limit. |
ekacco hi lābhīyeva hoti, na pana icchiticchitakkhaṇe sakkoti samāpajjituṃ. |
For a certain person is an obtainer, but he is not able to attain it at the very moment he wishes. |
ekacco sakkoti tathāsamāpajjituṃ, pāripanthike ca pana kicchena vikkhambheti. |
A certain person is able to attain it thus, but he suppresses the obstacles with difficulty. |
ekacco tathā ca samāpajjati, pāripanthike ca akiccheneva vikkhambheti, na sakkoti nāḷikayantaṃ viya yathāparicchedeyeva vuṭṭhātuṃ. |
A certain person both attains it thus and suppresses the obstacles with ease, but he is not able to emerge from it according to a set limit like a water-pipe. |
yassa pana ayaṃ tividhāpi sampadā atthi, so “akicchalābhī akasiralābhī”ti vuccati. |
But for whom this threefold accomplishment exists, he is called "an obtainer without difficulty, an obtainer without trouble." |
āsavānaṃ khayātiādīni vuttatthāneva. |
"With the destruction of the cankers," etc., have the meaning already stated. |
evamidha sīlampi bāhusaccampi khīṇāsavasseva sīlaṃ bāhusaccañca, jhānānipi khīṇāsavasseva vaḷañjanakajjhānāni kathitāni. |
Thus, here both virtue and great learning are the virtue and great learning of one whose cankers are destroyed, and the jhānas are the jhānas for enjoyment of one whose cankers are destroyed. |
“āsavānaṃ khayā”tiādīhi pana arahattaṃ kathitaṃ. |
But by "with the destruction of the cankers," etc., arahantship is spoken of. |
phalena cettha maggakiccaṃ pakāsitanti veditabbaṃ. |
And it should be understood that by the fruit, the function of the path is made known. |
♦ uddhatenāti uddhaccasahagatena. |
♦ "With conceit" means accompanied by restlessness. |
samphanti palāpakathaṃ. |
"Chatter" means idle talk. |
asamāhitasaṅkappoti aṭṭhapitasaṅkappo. |
"With unconcentrated thoughts" means with unsettled thoughts. |
magoti magasadiso. |
"Like a path" means like a path. |
ārāti dūre. |
"Far" means distant. |
thāvareyyamhāti thāvarabhāvato. |
"From the state of steadfastness" means from the state of stability. |
pāpadiṭṭhīti lāmakadiṭṭhi. |
"Wrong view" means low view. |
anādaroti ādararahito. |
"Without respect" means devoid of respect. |
sutavāti sutena upagato. |
"One who has heard" means one who is endowed with learning. |
paṭibhānavāti duvidhena paṭibhānena samannāgato. |
"Eloquent" means endowed with the two kinds of eloquence. |
paññāyatthaṃ vipassatīti sahavipassanāya maggapaññāya catunnaṃ saccānaṃ atthaṃ vinivijjhitvā passati. |
"He sees the meaning with wisdom" means with the wisdom of the path, along with insight, he penetrates and sees the meaning of the four truths. |
pāragū sabbadhammānanti sabbesaṃ khandhādidhammānaṃ pāraṃ gato, abhiññāpāragū, pariññāpāragū, pahānapāragū, bhāvanāpāragū, sacchikiriyāpāragū, samāpattipāragūti evaṃ chabbidhena pāragamanena sabbadhammānaṃ pāraṃ pariyosānaṃ gato. |
"A master of all things" means he has gone to the end of all things, such as the aggregates; he is a master of direct knowledge, a master of full understanding, a master of abandoning, a master of development, a master of realization, a master of attainment; thus, by this sixfold mastery, he has gone to the end, the conclusion of all things. |
akhiloti rāgakhilādivirahito. |
"Without barrenness" means devoid of the barrenness of lust and so on. |
paṭibhānavāti duvidheneva paṭibhānena samannāgato. |
"Eloquent" means endowed with the two kinds of eloquence. |
brahmacariyassa kevalīti sakalabrahmacariyo. |
"A master of the entire holy life" means one for whom the holy life is complete. |
sesamettha uttānamevāti. |
The rest here is clear in meaning. |
♦ 3. lokasuttavaṇṇanā AN 4.23 |
♦ 3. Commentary on the Sutta on the World |
♦ 23. tatiye lokoti dukkhasaccaṃ. |
♦ 23. In the third, "the world" means the truth of suffering. |
abhisambuddhoti ñāto paccakkho kato. |
"Has been fully understood" means has been known, has been directly experienced. |
lokasmāti dukkhasaccato. |
"From the world" means from the truth of suffering. |
pahīnoti mahābodhimaṇḍe arahattamaggañāṇena pahīno. |
"Has been abandoned" means has been abandoned by the knowledge of the path of arahantship at the foot of the great Bodhi tree. |
tathāgatassa bhāvitāti tathāgatena bhāvitā. |
"Has been developed by the Tathāgata" means has been developed by the Tathāgata. |
♦ evaṃ ettakena ṭhānena catūhi saccehi attano buddhabhāvaṃ kathetvā idāni tathāgatabhāvaṃ kathetuṃ yaṃ, bhikkhavetiādimāha. |
♦ Thus, with this much, having spoken of his own Buddhahood through the four truths, now to speak of his Tathāgatahood, he said, "Monks, whatever..." and so on. |
tattha diṭṭhanti rūpāyatanaṃ. |
Therein, "seen" means the visual object base. |
sutanti saddāyatanaṃ. |
"Heard" means the sound base. |
mutanti patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. |
"Sensed" means the smell base, the taste base, and the tangible base, because they are to be grasped by contact. |
viññātanti sukhadukkhādi dhammārammaṇaṃ. |
"Cognized" means the mental object of pleasure, pain, and so on. |
pattanti pariyesitvā vā apariyesitvā vā pattaṃ. |
"Attained" means attained either by seeking or without seeking. |
pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. |
"Sought" means sought, whether attained or not attained. |
anuvicaritaṃ manasāti cittena anusañcaritaṃ. |
"Mentally explored" means traversed by the mind. |
♦ tathāgatena abhisambuddhanti iminā etaṃ dasseti — yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, “ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. |
♦ "Has been fully understood by the Tathāgata" — with this he shows this: whatever visual object, such as blue, yellow, etc., of this world with its devas in the immeasurable world-systems, comes into the range of the eye-door, "this being at this moment, having seen this particular visual object, has become pleased or displeased or neutral" — all this is thus fully understood by the Tathāgata. |
tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, “ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. |
Likewise, whatever sound object, such as the sound of a kettledrum, the sound of a lute, etc., of this world with its devas in the immeasurable world-systems, comes into the range of the ear-door; whatever smell object, such as the smell of a root, the smell of bark, etc., comes into the range of the nose-door; whatever taste object, such as the taste of a root, the taste of a trunk, etc., comes into the range of the tongue-door; whatever tangible object, being the earth element, the fire element, the air element, such as hard, soft, etc., comes into the range of the body-door, "this being at this moment, having touched this particular tangible object, has become pleased or displeased or neutral" — all this is thus fully understood by the Tathāgata. |
tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthaṃ āgacchati, “ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto”ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. |
Likewise, whatever mental object, being pleasure, pain, etc., of this world with its devas in the immeasurable world-systems, comes into the range of the mind-door, "this being at this moment, having known this particular mental object, has become pleased or displeased or neutral" — all this is thus fully understood by the Tathāgata. |
yañhi, bhikkhave, imesaṃ sabbasattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi, imassa pana mahājanassa pariyesitvā appattampi atthi, apariyesitvā appattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi, sabbampi tathāgatassa appattaṃ nāma natthi ñāṇena asacchikataṃ. |
For, monks, whatever has been seen, heard, sensed, cognized by all these beings, therein there is nothing unseen, unheard, unsensed, or uncognized by the Tathāgata. But for this great populace, there is something not attained by seeking, and there is something not attained without seeking; there is something attained by seeking, and there is something attained without seeking. But for the Tathāgata, there is nothing at all not attained, not realized by knowledge. |
♦ tasmā tathāgatoti vuccatīti yaṃ yathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccati . |
♦ "Therefore he is called the Tathāgata" means just as he has gone by the world, so because of his having gone thus, he is called the Tathāgata. |
pāḷiyaṃ pana “abhisambuddhan”ti vuttaṃ, taṃ gatasaddena ekatthaṃ. |
In the Pāli, however, it is said "has been fully understood," which is synonymous with the word "gone." |
iminā nayena sabbavāresu tathāgatoti nigamassa attho veditabbo. |
By this method, the meaning of the conclusion "Tathāgata" should be understood in all cases. |
tassa yutti ekapuggalavaṇṇanāyaṃ tathāgatasaddavitthāre vuttāyeva. |
Its justification is given in the detailed explanation of the word "Tathāgata" in the commentary on the Ekapuggala. |
apicettha aññadatthūti ekaṃsatthe nipāto. |
Moreover, here "aññadatthu" is a particle in the sense of "certainly." |
dakkhatīti daso. |
Sees" is "dasa. |
vasaṃ vattetīti vasavattī. |
Wields power" is "vasavattī. |
♦ sabbaṃ lokaṃ abhiññāti tedhātukaṃ lokasannivāsaṃ jānitvā. |
♦ "Having directly known the whole world" means having known the three-realm world-abode. |
sabbaṃ loke yathātathanti tasmiṃ tedhātukalokasannivāse yaṃkiñci neyyaṃ, sabbaṃ taṃ yathātathaṃ aviparītaṃ jānitvā. |
"Everything in the world as it really is" means in that three-realm world-abode, whatever is knowable, having known all of it as it really is, without distortion. |
visaṃyuttoti catunnaṃ yogānaṃ pahānena visaṃyutto. |
"Disengaged" means disengaged by the abandoning of the four yokes. |
anūpayoti taṇhādiṭṭhiupayehi virahito. |
"Without attachments" means devoid of the attachments of craving and views. |
sabbābhibhūti rūpādīni sabbārammaṇāni abhibhavitvā ṭhito. |
"The conqueror of all" means he stands having overcome all objects such as form. |
dhīroti dhitisampanno. |
"The wise one" means endowed with steadfastness. |
sabbaganthappamocanoti sabbe cattāropi ganthe mocetvā ṭhito. |
"The liberator from all bonds" means he stands having freed himself from all four bonds. |
phuṭṭhassāti phuṭṭhā assa. |
Of him who is touched" means "for him who is touched. |
idañca karaṇatthe sāmivacanaṃ. |
And this is the genitive case in the sense of the instrumental. |
paramā santīti nibbānaṃ. |
"The supreme peace" means Nibbāna. |
tañhi tena ñāṇaphusanena phuṭṭhaṃ. |
For it has been touched by him with the touch of knowledge. |
tenevāha — nibbānaṃ akutobhayanti. |
Therefore he said: "Nibbāna, free from fear." |
atha vā paramāsantīti uttamā santi. |
Or else, "supreme peace" means the highest peace. |
katarā sāti? |
Which is that? |
nibbānaṃ. yasmā pana nibbāne kutoci bhayaṃ natthi, tasmā taṃ akutobhayanti vuccati. |
Nibbāna. And since in Nibbāna there is no fear from anywhere, therefore it is called "free from fear." |
vimutto upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne tadārammaṇāya phalavimuttiyā vimutto. |
"Liberated in the destruction of the substrata of existence" means liberated in Nibbāna, which is called the destruction of the substrata of existence, by the liberation of the fruit which has that as its object. |
sīho anuttaroti parissayānaṃ sahanaṭṭhena kilesānañca hiṃsanaṭṭhena tathāgato anuttaro sīho nāma. |
"The unexcelled lion" means because of his endurance of dangers and his destruction of defilements, the Tathāgata is called the unexcelled lion. |
brahmanti seṭṭhaṃ. |
"Brahmā" means the best. |
itīti evaṃ tathāgatassa guṇe jānitvā. |
"Thus" means having thus known the qualities of the Tathāgata. |
saṅgammāti samāgantvā. |
"Having come together" means having assembled. |
taṃ namassantīti taṃ tathāgataṃ te saraṇaṃ gatā namassanti. |
"They pay homage to him" means those who have gone to him for refuge pay homage to that Tathāgata. |
idāni yaṃ vadantā te namassanti, taṃ dassetuṃ dantotiādi vuttaṃ. |
Now, to show what they say when they pay homage, "the tamed," etc., is said. |
taṃ uttānatthamevāti. |
That has a clear meaning. |
♦ 4. kāḷakārāmasuttavaṇṇanā AN 4.24 |
♦ 4. Commentary on the Kāḷakārāma Sutta AN 4:131 , |
♦ 24. catutthaṃ atthuppattiyaṃ nikkhittaṃ. |
♦ 24. The fourth is placed in the story of its origin. |
katarāya atthuppattiyanti? |
In which story of its origin? |
dasabalaguṇakathāya. anāthapiṇḍikassa kira dhītā cūḷasubhaddā “sāketanagare kāḷakaseṭṭhiputtassa gehaṃ gacchissāmī”ti satthāraṃ upasaṅkamitvā, “bhante, ahaṃ micchādiṭṭhikakulaṃ gacchāmi. |
In the discourse on the ten powers. It is said that Anāthapiṇḍika's daughter, Cūḷasubhaddā, thinking, "I will go to the house of the son of the merchant Kāḷaka in the city of Sāketa," approached the Teacher and, having received his promise, saying, "Venerable sir, I am going to a family of wrong view. If I receive honor there, there will be a delay if a single man is sent. May the Blessed One be mindful of me," she went. |
sace tattha sakkāraṃ labhissāmi, ekasmiṃ purise pesiyamāne papañco bhavissati, maṃ āvajjeyyātha bhagavā”ti paṭiññaṃ gahetvā agamāsi. |
The merchant, thinking, "My daughter-in-law has arrived," while celebrating, prepared much food and drink and invited five hundred naked ascetics. |
seṭṭhi “suṇisā me āgatā”ti maṅgalaṃ karontova bahuṃ khādanīyabhojanīyaṃ paṭiyādetvā pañca acelakasatāni nimantesi. |
When they were seated, he sent a message to Cūḷasubhaddā, saying, "Let my daughter come and pay homage to the Arahants." |
so tesu nisinnesu “dhītā me āgantvā arahante vandatū”ti cūḷasubhaddāya pesesi. |
The noble female disciple, who had attained the fruit, as soon as it was said "Arahants," thinking, "It is a gain for me, indeed," got up and went. Seeing those naked ascetics of uninspiring appearance, she said, "Ascetics are not of such a kind, father, who have neither internal shame nor external fear of wrongdoing," and saying, "These are not ascetics, fie, fie," she spat and returned to her own dwelling place. |
āgataphalā ariyasāvikā arahanteti vuttamatteyeva “lābhā vata me”ti uṭṭhahitvā gatā te nissirikadassane acelake disvāva “samaṇā nāma na evarūpā honti, tāta, yesaṃ neva ajjhattaṃ hirī, na bahiddhā ottappaṃ atthī”ti vatvā “na ime samaṇā, dhīdhī”ti kheḷaṃ pātetvā nivattitvā attano vasanaṭṭhānameva gatā. |
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♦ tato acelakā “mahāseṭṭhi kuto te evarūpā kālakaṇṇī laddhā, kiṃ sakalajambudīpe aññā dārikā natthī”ti seṭṭhiṃ paribhāsiṃsu. |
♦ Then the naked ascetics reviled the great merchant, saying, "Great merchant, from where did you get such an unlucky woman? Are there no other girls in all of Jambudīpa?" |
so “ācariyā jānitvā vā kataṃ hotu ajānitvā vā, ahamettha jānissāmī”ti acelake uyyojetvā subhaddāya santikaṃ gantvā “amma, kasmā evarūpaṃ akāsi, kasmā arahante lajjāpesī”ti āha. |
He, thinking, "Let it be done knowingly or unknowingly by the teachers, I will find out about this," dismissed the naked ascetics and went to Subhaddā and said, "My dear, why did you do such a thing? Why did you put the Arahants to shame?" |
tāta, arahantā nāma evarūpā na hontīti. |
Father, Arahants are not of such a kind. |
atha naṃ so āha — |
Then he said to her — |
♦ “kīdisā samaṇā tuyhaṃ, bāḷhaṃ kho ne pasaṃsasi. |
♦ "What are your ascetics like, whom you praise so highly? |
♦ kiṃsīlā kiṃsamācārā, taṃ me akkhāhi pucchitā”ti. |
♦ What is their virtue, what their conduct? Tell me that, since you are asked." |
♦ sā āha — |
♦ She said — |
♦ “santindriyā santamanā, santatejā guṇamaggasaṇṭhitā. |
♦ "With faculties serene, with minds serene, with serene energy, established on the path of virtue. |
♦ okkhittacakkhū mitabhāṇī, tādisā samaṇā mama. |
♦ With downcast eyes, speaking in moderation, such are my ascetics. |
♦ “vasanti vanamogayha, nāgo chetvāva bandhanaṃ. |
♦ "They dwell having entered the forest, like an elephant that has broken its bonds. |
♦ ekakiyā adutiyā, tādisā samaṇā mamā”ti. |
♦ Alone, without a companion, such are my ascetics." |
♦ evañca pana vatvā seṭṭhissa pure ṭhatvā tiṇṇaṃ ratanānaṃ guṇaṃ kathesi. |
♦ And having said this, standing before the merchant, she spoke of the qualities of the three jewels. |
seṭṭhi tassā vacanaṃ sutvā “yadi evaṃ, tava samaṇe ānetvā maṅgalaṃ karomā”ti. |
The merchant, having heard her words, said, "If so, let's bring your ascetics and hold a festival." |
sā pucchi “kadā karissatha, tātā”ti. |
She asked, "When will you do it, father?" |
seṭṭhi cintesi — “katipāhaccayenāti vutte pesetvā pakkosāpeyyā”ti. |
The merchant thought, "If I say 'after a few days,' she might send a message and have them summoned." |
atha naṃ “sve ammā”ti āha. |
Then he said to her, "Tomorrow, my dear." |
sā sāyanhasamaye uparipāsādaṃ āruyha mahantaṃ pupphasamuggaṃ gahetvā satthu guṇe anussaritvā aṭṭha pupphamuṭṭhiyo dasabalassa vissajjetvā añjaliṃ paggayha namassamānā aṭṭhāsi. |
She, in the evening, went up to the upper palace, took a large flower casket, and recalling the qualities of the Teacher, she scattered eight handfuls of flowers for the one with ten powers and stood with her hands clasped in reverence, paying homage. |
evañca avaca — “bhagavā sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā”ti. |
And she said this: "May the Blessed One, together with five hundred bhikkhus, accept my meal tomorrow." |
tāni pupphāni gantvā dasabalassa matthake vitānaṃ hutvā aṭṭhaṃsu. |
Those flowers went and formed a canopy over the head of the one with ten powers and remained there. |
satthā āvajjento taṃ kāraṇaṃ addasa. |
The Teacher, reflecting, saw that reason. |
dhammadesanāpariyosāne anāthapiṇḍikamahāseṭṭhi dasabalaṃ vanditvā “sve, bhante, pañcahi bhikkhusatehi saddhiṃ mama gehe bhikkhaṃ gaṇhathā”ti āha. |
At the end of the Dhamma discourse, the great merchant Anāthapiṇḍika paid homage to the one with ten powers and said, "Venerable sir, tomorrow, together with five hundred bhikkhus, please accept a meal at my house." |
cūḷasubhaddāya nimantitamha seṭṭhīti. |
We have been invited by Cūḷasubhaddā, merchant. |
na, bhante, kañci āgataṃ passāmāti. |
No, venerable sir, we do not see anyone who has come. |
āma, seṭṭhi, saddhā pana upāsikā dūre yojanasatamatthakepi yojanasahassamatthakepi ṭhitā himavanto viya paññāyatīti vatvā — |
"Yes, merchant, but a faithful female lay disciple is seen like the Himalayas, even if she is standing a hundred leagues away or a thousand leagues away," and saying — |
♦ “dūre santo pakāsenti, himavantova pabbato. |
♦ "The good shine from afar, like the Himalaya mountain. |
♦ asantettha na dissanti, rattiṃ khittā yathā sarā”ti. |
♦ The bad are not seen here, like arrows shot in the night." |
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♦ imaṃ gāthamāha. |
♦ he spoke this verse. |
anāthapiṇḍiko “bhante, mama, dhītu saṅgahaṃ karothā”ti vanditvā pakkāmi. |
Anāthapiṇḍika, saying, "Venerable sir, please support my daughter," paid homage and departed. |
♦ satthā ānandattheraṃ āmantesi — “ahaṃ, ānanda, sāketaṃ gamissāmi, pañcannaṃ bhikkhusatānaṃ salākaṃ dehi. |
♦ The Teacher addressed the Venerable Ānanda: "Ānanda, I am going to Sāketa. Give a ticket for five hundred bhikkhus. And when you give it, give it only to those with the six supernormal powers." |
dadanto ca chaḷabhiññānaṃyeva dadeyyāsī”ti. |
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thero tathā akāsi. |
The Elder did so. |
cūḷasubhaddā rattibhāgasamanantare cintesi — “buddhā nāma bahukiccā bahukaraṇīyā, maṃ sallakkheyya vā na vā, kiṃ nu kho karissāmī”ti. |
Cūḷasubhaddā, just after nightfall, thought: "Buddhas have many duties, many things to do. He may or may not remember me. What shall I do?" |
tasmiṃ khaṇe vessavaṇo mahārājā cūḷasubhaddāya kathesi — “bhadde, mā kho tvaṃ vimanā ahosi, mā dummanā. |
At that moment, the great king Vessavaṇa spoke to Cūḷasubhaddā: "Good lady, do not be downcast, do not be dejected. The Blessed One has consented to your meal for tomorrow, together with the Saṅgha of bhikkhus." |
adhivutthaṃ te bhagavatā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. |
She, delighted and joyful, arranged the alms-giving. |
sā tuṭṭhapahaṭṭhā dānameva saṃvidahi. |
Sakka, the king of the devas, addressed Vissakamma: "My dear, the one with ten powers is going to the city of Sāketa to Cūḷasubhaddā's place. Create five hundred storied palaces." |
sakkopi kho devarājā vissakammaṃ āmantesi — “tāta, dasabalo cūḷasubhaddāya santikaṃ sāketanagaraṃ gacchissati, pañca kūṭāgārasatāni māpehī”ti. |
He did so. |
so tathā akāsi. |
The Teacher, surrounded by five hundred beings with the six supernormal powers, went to the city of Sāketa by a vehicle of storied palaces, as if streaking across the sky of the color of jewels. |
satthā pañcahi chaḷabhiññasatehi parivuto kūṭāgārayānena maṇivaṇṇaṃ ākāsaṃ vilikhanto viya sāketanagaraṃ agamāsi. |
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♦ subhaddā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā satthāraṃ vanditvā āha — “bhante, mayhaṃ sasurapakkho micchādiṭṭhiko, sādhu tesaṃ anucchavikadhammaṃ kathethā”ti. |
♦ Subhaddā gave alms to the Saṅgha of bhikkhus with the Buddha at its head, paid homage to the Teacher, and said: "Venerable sir, my father-in-law's side has wrong view. Please teach them the appropriate Dhamma." |
satthā dhammaṃ desesi. |
The Teacher taught the Dhamma. |
kāḷakaseṭṭhi sotāpanno hutvā attano uyyānaṃ dasabalassa adāsi. |
The merchant Kāḷaka, having become a stream-enterer, gave his park to the one of ten powers. |
acelakā “amhākaṃ paṭhamaṃ dinnan”ti nikkhamituṃ na icchanti. |
The naked ascetics, saying, "It was given to us first," did not want to leave. |
“gacchatha nīharitabbaniyāmena te nīharathā”ti sabbe nīharāpetvā tattheva satthu vihāraṃ kāretvā brahmadeyyaṃ katvā udakaṃ pātesi . |
Saying, "Go, have them removed by the rule of removal," he had them all removed, and right there he had a monastery built for the Teacher, made it a Brahmā-gift, and poured the water of dedication. |
so kāḷakena kāritatāya kāḷakārāmo nāma jāto. |
Because it was made by Kāḷaka, it became known as Kāḷakārāma. |
bhagavā tasmiṃ samaye tattha viharati. |
The Blessed One was dwelling there at that time. |
tena vuttaṃ — “sākete viharati kāḷakārāme”ti. |
Therefore it is said: "He dwells at Sāketa in Kāḷakārāma." |
♦ bhikkhū āmantesīti pañcasate bhikkhū āmantesi. |
♦ "He addressed the bhikkhus" means he addressed the five hundred bhikkhus. |
te kira sāketanagaravāsino kulaputtā satthu dhammadesanaṃ sutvā satthu santike pabbajitvā upaṭṭhānasālāya nisinnā “aho buddhaguṇā nāma mahantā, evarūpaṃ nāma micchādiṭṭhikaṃ kāḷakaseṭṭhiṃ diṭṭhito mocetvā sotāpattiphalaṃ pāpetvā sakalanagaraṃ satthārā devalokasadisaṃ katan”ti dasabalassa guṇaṃ kathenti. |
It is said that those sons of good families, residents of the city of Sāketa, having heard the Teacher's Dhamma discourse and having gone forth in the Teacher's presence, were sitting in the attendance hall and praising the qualities of the one with ten powers, saying, "Oh, the qualities of a Buddha are great indeed! Having freed such a man of wrong view as the merchant Kāḷaka from his view and established him in the fruit of stream-entry, the whole city has been made like the world of the devas by the Teacher." |
satthā tesaṃ guṇaṃ kathentānaṃ cittaṃ upaparikkhitvā — “mayi gate mahatī desanā samuṭṭhissati, desanāpariyosāne ca ime pañcasatā bhikkhū arahatte patiṭṭhahissanti, mahāpathavī udakapariyantaṃ katvā kampissatī”ti dhammasabhaṃ gantvā paññattavarabuddhāsane nisinno te bhikkhū ādiṃ katvā yaṃ, bhikkhave, sadevakassa lokassāti imaṃ desanaṃ ārabhi. |
The Teacher, examining the minds of those who were praising his qualities, thought, "When I am gone, a great discourse will arise, and at the end of the discourse, these five hundred bhikkhus will be established in Arahantship, and the great earth will shake to its watery depths," and went to the Dhamma hall. Seated on the excellent Buddha seat that had been prepared, he began this discourse, "Monks, whatever in this world with its devas," making those bhikkhus the starting point. |
evamidaṃ suttaṃ guṇakathāya nikkhittanti veditabbaṃ. |
Thus it should be understood that this sutta is placed in the discourse on his qualities. |
♦ tattha “tamahaṃ jānāmī”ti padapariyosāne mahāpathavī udakapariyantaṃ katvā akampittha. |
♦ Therein, at the end of the phrase "I know that," the great earth shook to its watery depths. |
abbhaññāsinti abhiaññāsiṃ, jāninti attho. |
I directly knew" means "I knew," the meaning is "I know. |
viditanti pākaṭaṃ katvā ñātaṃ. |
"Made known" means known by making it manifest. |
iminā etaṃ dasseti — aññe jānantiyeva, mayā pana pākaṭaṃ katvā viditanti. |
With this, he shows this: others just know, but I have made it manifest and known it. |
imehi tīhi padehi sabbaññutabhūmi nāma kathitā. |
With these three phrases, the state of omniscience is spoken of. |
taṃ tathāgato na upaṭṭhāsīti taṃ chadvārikaṃ ārammaṇaṃ tathāgato taṇhāya vā diṭṭhiyā vā na upaṭṭhāsi na upagañchi. |
"The Tathāgata did not approach that" means the Tathāgata did not approach, did not draw near to that six-doored object with craving or with view. |
ayañhi passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto so bhagavā. |
For the Blessed One sees a form with the eye, but the Blessed One has no sensual desire; the Blessed One has a completely liberated mind. |
suṇāti bhagavā sotena saddaṃ. |
The Blessed One hears a sound with the ear. |
ghāyati bhagavā ghānena gandhaṃ. |
The Blessed One smells an odor with the nose. |
sāyati bhagavā jivhāya rasaṃ. |
The Blessed One tastes a flavor with the tongue. |
phusati bhagavā kāyena phoṭṭhabbaṃ. |
The Blessed One touches a tangible object with the body. |
vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto so bhagavā. |
The Blessed One cognizes a mental object with the mind, but the Blessed One has no sensual desire; the Blessed One has a completely liberated mind. |
tena vuttaṃ — “taṃ tathāgato na upaṭṭhāsī”ti. |
Therefore it is said: "The Tathāgata did not approach that." |
iminā padena khīṇāsavabhūmi kathitāti veditabbā. |
It should be understood that with this phrase, the state of one whose cankers are destroyed is spoken of. |
♦ taṃ mamassa musāti taṃ me vacanaṃ musāvādo nāma bhaveyya. |
♦ "That would be a falsehood for me" means that statement of mine would be a falsehood. |
taṃ passa tādisamevāti tampi musāvādo bhaveyya. |
"Seeing that as such" means that too would be a falsehood. |
taṃ mamassa kalīti taṃ vacanaṃ mayhaṃ doso bhaveyyāti attho. |
"That would be a flaw for me" means that statement would be a fault for me. |
ettāvatā saccabhūmi nāma kathitāti veditabbā. |
By this much, it should be understood that the state of truth is spoken of. |
♦ daṭṭhā daṭṭhabbanti disvā daṭṭhabbaṃ. |
♦ "Having seen what is to be seen." |
diṭṭhaṃ na maññatīti taṃ diṭṭhaṃ rūpāyatanaṃ “ahaṃ mahājanena diṭṭhameva passāmī”ti taṇhāmānadiṭṭhīhi na maññati. |
He does not conceive the seen" means he does not conceive that seen visual object with craving, conceit, or views, thinking, "I see what is seen by the great populace. |
adiṭṭhaṃ na maññatīti “ahaṃ mahājanena adiṭṭhameva etaṃ passāmī”ti evampi taṇhādīhi maññanāhi na maññati. |
He does not conceive the unseen" means he does not conceive with craving and so on, thinking, "I see this which is unseen by the great populace. |
daṭṭhabbaṃ na maññatīti “mahājanena diṭṭhaṃ passāmī”ti evampi tāhi maññanāhi na maññati. |
He does not conceive what is to be seen" means he does not conceive with those conceptions, thinking, "I see what is seen by the great populace. |
daṭṭhabbañhi adiṭṭhampi hotiyeva. |
For what is to be seen can also be unseen. |
evarūpāni hi vacanāni tīsupi kālesu labbhanti, tenassa attho vutto. |
For such statements are found in all three times; therefore its meaning is stated. |
daṭṭhāraṃ na maññatīti passitāraṃ ekasattaṃ nāma tāhi maññanāhi na maññatīti attho. |
"He does not conceive the seer" means he does not conceive a single being called 'the seer' with those conceptions. |
sesaṭṭhānesupi imināva nayena attho veditabbo. |
The meaning should be understood in the same way in the other places as well. |
iminā ettakena ṭhānena suññatābhūmi nāma kathitā. |
By this much, it should be understood that the state of emptiness is spoken of. |
♦ iti kho, bhikkhaveti evaṃ kho, bhikkhave. |
♦ "Thus, monks" means thus, monks. |
tādīyeva tādīti tāditā nāma ekasadisatā. |
"Unshakable is the 'thus-like one'" means 'thus-like-ness' is called sameness. |
tathāgato ca yādiso lābhādīsu, tādisova alābhādīsu. |
And as the Tathāgata is in gain, so he is in loss. |
tena vuttaṃ — “lābhepi tādī, alābhepi tādī. |
Therefore it is said: "Thus-like in gain, thus-like in loss. Thus-like in fame, thus-like in disrepute. Thus-like in blame, thus-like in praise. Thus-like in pleasure, thus-like in pain." |
yasepi tādī, ayasepi tādī. |
By this thus-like-ness, he is thus-like. |
nindāyapi tādī, pasaṃsāyapi tādī. |
"And from that thus-like one" means than that thus-like-ness of the Tathāgata, there is no other thus-like one who is higher or more sublime; by this much, the state of the thus-like one is spoken of. |
sukhepi tādī, dukkhepi tādī”ti . |
At the conclusion of the discourse with these five states, in all five places the great earth shook as a witness. |
imāya tāditāya tādī. |
At the end of the discourse, eighty-four thousand living beings, headed by those five hundred newly ordained sons of good family, who had reached that state, drank the drink of the deathless. |
tamhā ca pana tādimhāti tato tathāgatatādito añño uttaritaro vā paṇītataro vā tādī natthīti ettāvatā tādibhūmi nāma kathitā. |
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imāhi pañcabhūmīhi desanaṃ niṭṭhāpentassa pañcasupi ṭhānesu mahāpathavī sakkhibhāvena akampittha. |
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desanāpariyosāne te pañcasate adhunāpabbajite kulaputte ādiṃ katvā taṃ ṭhānaṃ pattānaṃ devamanussānaṃ caturāsīti pāṇasahassāni amatapānaṃ piviṃsu. |
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♦ bhagavāpi suttaṃ niṭṭhāpetvā gāthāhi kūṭaṃ gaṇhanto yaṃkiñcītiādimāha. |
♦ The Blessed One too, having finished the sutta, taking the pinnacle with verses, said, "Whatever..." and so on. |
tattha ajjhositaṃ saccamutaṃ paresanti paresaṃ saddhāya parapattiyāyanāya saccamutanti maññitvā ajjhositaṃ gilitvā pariniṭṭhāpetvā gahitaṃ. |
Therein, "clung to, taken as true by others" means clung to, taken, and held as established, thinking, "This is true," through faith in others, for the sake of another's conviction. |
sayasaṃvutesūti sayameva saṃvaritvā piyāyitvā gahitagahaṇesu, diṭṭhigatikesūti attho. |
"Among those who are self-restrained" means among those who have grasped and cherished their graspings by themselves, the meaning is, among those holding to views. |
diṭṭhigatikā hi sayaṃ saṃvutāti vuccanti. |
For those who hold to views are said to be self-restrained. |
saccaṃ musā vāpi paraṃ daheyyāti tesu sayaṃ saṃvutasaṅkhātesu diṭṭhigatikesu tathāgato tādī tesaṃ ekampi vacanaṃ “idameva saccaṃ moghamaññan”ti evaṃ saccaṃ musā vāpi paraṃ uttamaṃ katvā na odaheyya, na saddaheyya, na pattiyāyeyya. |
"Whether true or false, another would burn" means among those who are considered self-restrained, who hold to views, the Tathāgata, being thus-like, would not take up even one of their statements as "This alone is true, the other is foolish," thus making it the supreme truth or falsehood, would not believe it, would not be convinced. |
etañca sallanti etaṃ diṭṭhisallaṃ. |
"And this dart" means this dart of view. |
paṭikacca disvāti puretaraṃ bodhimūleyeva disvā. |
"Having seen beforehand" means having seen earlier, at the foot of the Bodhi tree. |
visattāti laggā lagitā palibuddhā. |
"Attached" means stuck, clung to, ensnared. |
jānāmi passāmi tatheva etanti yathāyaṃ pajā ajjhositā gilitvā pariniṭṭhāpetvā visattā laggā lagitā, evaṃ ahampi jānāmi passāmi. |
"I know, I see, it is just so" means just as this populace is clung to, swallowed, established, attached, stuck, clung to, so I too know and see. |
tathā evaṃ yathā etāya pajāya gahitanti evaṃ ajjhositaṃ natthi tathāgatānanti attho. |
The meaning is, there is no clinging for the Tathāgatas thus, in the way that it has been grasped by this populace. |
♦ 5. brahmacariyasuttavaṇṇanā AN 4.25 |
♦ 5. Commentary on the Sutta on the Holy Life |
♦ 25. pañcame janakuhanatthanti tīhi kuhanavatthūhi janassa kuhanatthāya. |
♦ 25. In the fifth, "for the purpose of deceiving people" means for the purpose of deceiving people with the three bases of deception. |
na janalapanatthanti na janassa upalāpanatthaṃ. |
"Not for the purpose of chattering with people" means not for the purpose of cajoling people. |
na lābhasakkārasilokānisaṃsatthanti na cīvarādithutivacanatthaṃ. |
"Not for the sake of the benefit of gain, honor, and fame" means not for the sake of robes and so on, and words of praise. |
na itivādappamokkhānisaṃsatthanti na tena tena kāraṇena katavādānisaṃsatthaṃ, na vādassa pamokkhānisaṃsatthaṃ. |
"Not for the sake of the benefit of refuting a statement" means not for the sake of the benefit of a statement made for this or that reason, not for the sake of the benefit of refuting a statement. |
na iti maṃ jano jānātūti na “evaṃ kira esa bhikkhu, evaṃ kira esa bhikkhū”ti janassa jānanatthāya. |
Not so that people may know me thus" means not for the purpose of people knowing, "Thus indeed is this bhikkhu, thus indeed is this bhikkhu. |
saṃvaratthanti pañcahi saṃvarehi saṃvaraṇatthāya. |
"For the purpose of restraint" means for the purpose of restraining with the five restraints. |
pahānatthanti tīhi pahānehi pajahanatthāya. |
"For the purpose of abandoning" means for the purpose of abandoning with the three abandonings. |
virāgatthanti rāgādīnaṃ virajjanatthāya. |
"For the purpose of dispassion" means for the purpose of becoming dispassionate towards lust and so on. |
nirodhatthanti tesaṃyeva nirujjhanatthāya. |
"For the purpose of cessation" means for the purpose of the cessation of those same things. |
anītihanti itihaparivajjitaṃ, aparapattiyanti attho. |
Not by hearsay" means avoiding hearsay, the meaning is "not by another's conviction. |
nibbānogadhagāminanti nibbānassa antogāminaṃ. |
"Leading to immersion in Nibbāna" means leading into Nibbāna. |
maggabrahmacariyañhi nibbānaṃ ārammaṇaṃ karitvā nibbānassa antoyeva vattati pavattati. |
For the holy life of the path, having made Nibbāna its object, proceeds and continues within Nibbāna itself. |
paṭipajjantīti duvidhampi paṭipajjanti. |
"They practice" means they practice both kinds. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathetvā gāthāsu vivaṭṭameva kathitaṃ. |
In this sutta, having spoken of the round of rebirth and its cessation, in the verses, only its cessation is spoken of. |
♦ 6. kuhasuttavaṇṇanā AN 4.26 |
♦ 6. Commentary on the Sutta on the Deceitful |
♦ 26. chaṭṭhe kuhāti kuhakā. |
♦ 26. In the sixth, "the deceitful" means the hypocrites. |
thaddhāti kodhena ca mānena ca thaddhā. |
"Stubborn" means stubborn with anger and with conceit. |
lapāti upalāpakā. |
"Chatterers" means cajolers. |
siṅgīti “tattha katamaṃ siṅgaṃ, yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiyan”ti evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā. |
Horned" means endowed with manifest defilements resembling horns, which are spoken of thus: "Therein, what is the horn? That which is a horn, horn-like behavior, cunning, cleverness, craftiness, trickery. |
unnaḷāti uggatanaḷā tucchamānaṃ ukkhipitvā ṭhitā. |
"Haughty" means with banners raised, standing having raised up an empty conceit. |
asamāhitāti cittekaggamattassāpi alābhino. |
"Unconcentrated" means not having attained even a moment of mental unification. |
na me te, bhikkhave, bhikkhū māmakāti te mayhaṃ bhikkhū mama santakā na honti. |
"They are not my bhikkhus, O monks" means those bhikkhus are not mine, they do not belong to me. |
“te mayhan”ti idaṃ pana satthāraṃ uddissa pabbajitattā vuttaṃ. |
But this, "they are mine," is said because they have gone forth with reference to the Teacher. |
te kho me, bhikkhave, bhikkhū māmakāti idhāpi meti attānaṃ uddissa pabbajitattā vadati, sammāpaṭipannattā pana “māmakā”ti āha. |
They are indeed my bhikkhus, O monks" means here too, "my" is said because they have gone forth with reference to himself, but because they are practicing rightly, he says, "they are mine. |
vuddhiṃ virūḷhiṃ vepullaṃ āpajjantīti sīlādīhi guṇehi vaḍḍhanato vuddhiṃ, niccalabhāvena virūḷhiṃ, sabbattha patthaṭatāya vepullaṃ pāpuṇanti. |
"They attain growth, maturity, and abundance" means they attain growth by the increase of qualities such as virtue, maturity by their stable nature, and abundance by their pervasiveness everywhere. |
te panete yāva arahattamaggā viruhanti, arahattaphalaṃ patte virūḷhā nāma honti. |
And they grow up to the path of Arahantship; when they have reached the fruit of Arahantship, they are said to be mature. |
iti imasmiṃ suttepi gāthāsupi vaṭṭavivaṭṭameva kathitaṃ. |
Thus, in this sutta and in the verses, both the round of rebirth and its cessation are spoken of. |
♦ 7. santuṭṭhisuttavaṇṇanā AN 4.27 |
♦ 7. Commentary on the Sutta on Contentment |
♦ 27. sattame appānīti parittāni. |
♦ 27. In the seventh, "few" means little. |
sulabhānīti sukhena laddhabbāni, yattha katthaci sakkā honti labhituṃ. |
"Easy to obtain" means to be obtained with ease, they can be obtained anywhere. |
anavajjānīti niddosāni. |
"Blameless" means faultless. |
piṇḍiyālopabhojananti jaṅghāpiṇḍiyabalena caritvā ālopamattaṃ laddhaṃ bhojanaṃ. |
"The meal of a morsel of almsfood" means the food obtained, a mere morsel, by wandering on the strength of one's shanks. |
pūtimuttanti yaṃkiñci muttaṃ. |
"Foul urine" means any kind of urine. |
yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyoti vuccati, evaṃ abhinavampi muttaṃ pūtimuttameva. |
For just as a body of the color of gold is called a foul body, so even fresh urine is just foul urine. |
♦ vighātoti vigataghāto, cittassa dukkhaṃ na hotīti attho. |
♦ "Distress" means distress is gone, the meaning is there is no suffering for the mind. |
disā nappaṭihaññatīti yassa hi “asukaṭṭhānaṃ nāma gato cīvarādīni labhissāmī”ti cittaṃ uppajjati, tassa disā paṭihaññati nāma. |
"The directions are not obstructed" means for whom the thought arises, "Having gone to such-and-such a place, I will obtain robes and so on," for him the directions are said to be obstructed. |
yassa evaṃ na uppajjati, tassa nappaṭihaññati nāma. |
For whom it does not arise thus, for him they are not obstructed. |
dhammāti paṭipattidhammā. |
"The dhammas" means the dhammas of the practice. |
sāmaññassānulomikāti samaṇadhammassa anulomā. |
"Conformable to the ascetic life" means they conform to the dhamma of a recluse. |
adhiggahitāti sabbete tuṭṭhacittassa bhikkhuno adhiggahitā honti antogatā na paribāhirāti. |
"Are taken up" means all these are taken up by a bhikkhu with a contented mind, they are included, not external. |
♦ 8. ariyavaṃsasuttavaṇṇanā AN 4.28 |
♦ 8. Commentary on the Sutta on the Noble Lineages |
♦ 28. aṭṭhamassa ajjhāsayiko nikkhepo. |
♦ 28. The eighth has a dispositional placement. |
imaṃ kira mahāariyavaṃsasuttantaṃ bhagavā jetavanamahāvihāre dhammasabhāyaṃ paññattavarabuddhāsane nisinno attanopi parapuggalānampi ajjhāsayavasena parivāretvā nisinnāni cattālīsa bhikkhusahassāni, “bhikkhave”ti āmantetvā cattārome, bhikkhave, ariyavaṃsāti ārabhi. |
This great Sutta on the Noble Lineages, it is said, the Blessed One, sitting on the excellent Buddha seat prepared in the Dhamma hall in the great Jeta's Grove monastery, having gathered around him forty thousand bhikkhus sitting according to his own and others' dispositions, addressed them, "Bhikkhus," and began, "Monks, there are these four noble lineages." |
tattha ariyavaṃsāti ariyānaṃ vaṃsā. |
Therein, "noble lineages" means the lineages of the noble ones. |
yathā hi khattiyavaṃso brāhmaṇavaṃso vessavaṃso suddavaṃso samaṇavaṃso kulavaṃso rājavaṃso, evaṃ ayampi aṭṭhamo ariyavaṃso ariyatanti ariyapaveṇī nāma hoti. |
For just as there is the warrior lineage, the brahmin lineage, the merchant lineage, the serf lineage, the recluse lineage, the family lineage, the royal lineage, so also this eighth is the noble lineage, the noble tradition, the noble heritage. |
so kho panāyaṃ ariyavaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kāḷānusārigandhādayo viya aggamakkhāyati. |
And this noble lineage is declared the highest of these lineages, just as the scent of black aloe wood and so on is the highest of root scents and so on. |
♦ ke pana te ariyā, yesaṃ ete vaṃsāti? |
♦ But who are those noble ones, whose lineages these are? |
ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
The noble ones are said to be the Buddhas, the Paccekabuddhas, and the disciples of the Tathāgata; the lineages of these noble ones are the noble lineages. |
ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro, medhaṅkaro, saraṇaṅkaro, dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
For before this, more than one hundred thousand world-cycles and four incalculables ago, four Buddhas arose: Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, Dīpaṅkara. They were noble ones, the lineages of those noble ones are the noble lineages. |
tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno ... pe ... imasmiṃ kappe kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavā gotamoti cattāro buddhā uppannā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
After the final Nibbāna of those Buddhas, having passed an incalculable period, a Buddha named Koṇḍañña arose... (etc.) ... in this world-cycle, four Buddhas have arisen: Kakusandha, Koṇāgamana, Kassapa, our Blessed One Gotama. The lineages of those noble ones are the noble lineages. |
apica atītānāgatapaccuppannānaṃ sabbabuddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ vaṃsāti ariyavaṃsā. |
Moreover, the lineages of all past, future, and present Buddhas, Paccekabuddhas, and disciples of the Buddha, who are noble ones, are the noble lineages. |
♦ te kho panete aggaññā aggāti jānitabbā, rattaññā dīgharattaṃ pavattāti jānitabbā, vaṃsaññā vaṃsāti jānitabbā. |
♦ And they should be known as the highest of the high, they should be known as ancient because they have existed for a long time, they should be known as a lineage because they are a lineage. |
porāṇā na adhunuppattikā. |
Ancient, not of recent origin. |
asaṃkiṇṇā avikiṇṇā anapanītā. |
Unmixed, not scattered, not abolished. |
asaṃkiṇṇapubbā atītabuddhehipi na saṃkiṇṇapubbā, “ki imehī”ti na apanītapubbā. |
Not mixed in the past, not mixed even by past Buddhas, not abolished with the thought, "What is the use of these?" |
na saṃkīyantīti idānipi na apanīyanti. |
Not being mixed now, they are not abolished even now. |
na saṃkīyissantīti anāgatabuddhehipi na apanīyissanti. |
Not to be mixed in the future, they will not be abolished even by future Buddhas. |
ye loke viññū samaṇabrāhmaṇā, tehi appaṭikuṭṭhā, samaṇehi brāhmaṇehi viññūhi aninditā agarahitā. |
Those wise recluses and brahmins in the world, they are unreproached by them, uncensured, unblamed by wise recluses and brahmins. |
♦ santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. |
♦ "Is content" means is content by way of contentment with the requisites. |
itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭho hotīti attho. |
"With any kind" means not with any kind, coarse, subtle, rough, fine, firm, or worn out, but rather he is content with any kind of what has been received and so on. |
cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. |
For in regard to robes, there are three kinds of contentment: contentment with what is received, contentment according to one's strength, and contentment according to what is suitable. |
piṇḍapātādīsupi eseva nayo. |
This same method applies to almsfood and so on. |
tesaṃ vitthārakathā “santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjantī”ti imasmiṃ sutte vuttanayeneva veditabbā. |
The detailed account of them should be understood in the same way as stated in the sutta, "For one who is content, O monks, unarisen wholesome states arise." |
iti ime tayo santose sandhāya “santuṭṭho hoti itarītarena cīvarena, yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī”ti vuttaṃ. |
Thus, referring to these three kinds of contentment, it was said, "is content with any kind of robe, is content with any kind of robe among what has been received and so on." |
♦ ettha ca cīvaraṃ jānitabbaṃ, cīvarakkhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarappaṭisaṃyuttāni dhutaṅgāni jānitabbāni. |
♦ And here, the robe should be known, the field of robes should be known, the refuse-rag should be known, contentment with robes should be known, and the ascetic practices connected with robes should be known. |
tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarāni jānitabbāni. |
Therein, "the robe should be known" means the six kinds of robes such as linen, and the six kinds of allowable robes such as fine cloth, should be known. |
imāni dvādasa kappiyacīvarāni. |
These twelve are allowable robes. |
kusacīraṃ, vākacīraṃ, phalakacīraṃ, kesakambalaṃ, vāḷakambalaṃ, potthako, cammaṃ, ulūkapakkhaṃ, rukkhadussaṃ, latādussaṃ, erakadussaṃ, kadalidussaṃ, veḷudussanti evamādīni pana akappiyacīvarāni. |
But grass robes, bark robes, fruit robes, hair blankets, horsehair blankets, rags, skins, owl feathers, tree bark cloth, vine cloth, grass cloth, banana cloth, bamboo cloth, and so on are unallowable robes. |
♦ cīvarakkhettanti “saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena, paṃsukūlaṃ vā”ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni. |
♦ The "field of robes" means the six fields from which they arise: "from the Saṅgha, or from a group, or from relatives, or from friends, or with one's own wealth, or a refuse-rag," and the eight fields by way of the eight lists should be known. |
♦ paṃsukūlanti sosānikaṃ, pāpaṇikaṃ, rathiyaṃ, saṅkārakūṭakaṃ, sotthiyaṃ, sinānaṃ, titthaṃ, gatapaccāgataṃ, aggidaḍḍhaṃ, gokhāyitaṃ, upacikakhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasacchinnaṃ, dhajāhaṭaṃ, thūpaṃ, samaṇacīvaraṃ, sāmuddiyaṃ, ābhisekiyaṃ, panthikaṃ, vātāhaṭaṃ, iddhimayaṃ, devadattiyanti tevīsati paṃsukūlāni veditabbāni. |
♦ "Refuse-rag" means from a charnel ground, from a shop, from a street, from a rubbish heap, from childbirth, from a bathing place, from a ford, from what has been carried to and from a cemetery, burnt by fire, gnawed by cattle, gnawed by termites, gnawed by rats, torn at the ends, torn in the middle, carried off by a flag, from a stupa, a recluse's robe, from the sea, from a coronation, from a traveler, carried by the wind, created by psychic power, given by a deva; these twenty-three refuse-rags should be known. |
ettha ca sotthiyanti gabbhamalaharaṇaṃ. |
And here, "from childbirth" means the cloth for wiping away the impurities of the womb. |
gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. |
"Carried to and from" means a robe that has been wrapped around a dead body, taken to the charnel ground, and brought back. |
dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. |
"Carried off by a flag" means taken from a hoisted flag. |
thūpanti vammike pūjitacīvaraṃ. |
"From a stupa" means a robe offered at an anthill. |
sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. |
"From the sea" means washed ashore by the waves of the sea. |
panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. |
"From a traveler" means a robe worn by travelers who have been beaten with stones out of fear of robbers. |
iddhimayanti ehibhikkhucīvaraṃ. |
"Created by psychic power" means the "come, bhikkhu" robe. |
sesaṃ pākaṭamevāti. |
The rest is clear. |
♦ cīvarasantosoti vīsati cīvarasantosā — cīvare vitakkasantoso, gamanasantoso, pariyesanasantoso, paṭilābhasantoso, mattapaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, udakasantoso, dhovanasantoso, karaṇasantoso, parimāṇasantoso, suttasantoso, sibbanasantoso, rajanasantoso, kappasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti. |
♦ "Contentment with robes" means the twenty kinds of contentment with robes: contentment in thinking about a robe, contentment in going for a robe, contentment in seeking a robe, contentment in receiving a robe, contentment in accepting a measure, contentment in avoiding greed, contentment with what is received, contentment according to one's strength, contentment according to what is suitable, contentment with water, contentment in washing, contentment in making, contentment in measure, contentment with thread, contentment in sewing, contentment with dye, contentment with the 'kappiya' mark, contentment in using, contentment in avoiding storing, and contentment in giving away. |
♦ tattha sādakabhikkhunā temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakketuṃ vaṭṭati. |
♦ Therein, it is proper for a bhikkhu who needs it, after dwelling in a fixed residence for three months, to think about it for about one month. |
so hi pavāretvā cīvaramāse cīvaraṃ karoti, paṃsukūliko aḍḍhamāseneva karoti. |
For he, having been invited, makes a robe in the robe-month; a refuse-rag wearer makes it in half a month. |
idaṃ māsaḍḍhamāsamattaṃ vitakkanaṃ vitakkasantoso nāma. |
This thinking for a month and a half is called contentment in thinking. |
vitakkasantosena pana santuṭṭhena bhikkhunā pācīnakhaṇḍarājivāsikapaṃsukūlikattherasadisena bhavitabbaṃ. |
But a bhikkhu who is content with contentment in thinking should be like the elder of Pācīnakhaṇḍarāji who was a refuse-rag wearer. |
♦ thero kira “cetiyapabbatavihāre cetiyaṃ vandissāmī”ti āgato cetiyaṃ vanditvā cintesi — “mayhaṃ cīvaraṃ jiṇṇaṃ, bahūnaṃ vasanaṭṭhāne labhissāmī”ti. |
♦ The elder, it is said, came thinking, "I will pay homage to the cetiya at the Cetiyapabbata monastery." Having paid homage to the cetiya, he thought, "My robe is worn out; I will get one at the dwelling place of many." |
so mahāvihāraṃ gantvā saṅghattheraṃ disvā vasanaṭṭhānaṃ pucchitvā tattha vuttho punadivase cīvaraṃ ādāya āgantvā theraṃ vandi. |
He went to the Mahāvihāra and, seeing the elder of the Saṅgha, asked for a dwelling place. Having stayed there, the next day he took his robe and came and paid homage to the elder. |
thero “kiṃ, āvuso”ti āha. |
The elder asked, "What is it, friend?" |
gāmadvāraṃ, bhante, gamissāmīti. |
I will go to the village gate, venerable sir. |
ahampāvuso, gamissāmīti . |
I too will go, friend. |
sādhu, bhanteti gacchanto mahābodhidvārakoṭṭhake ṭhatvā “puññavantānaṃ vasanaṭṭhāne manāpaṃ labhissāmī”ti cintetvā “aparisuddho me vitakko”ti tatova paṭinivatti. |
"Good, venerable sir." As he was going, he stood at the gate of the great Bodhi tree and thought, "In the dwelling place of the meritorious, I will get a pleasant one." Thinking, "My thought is impure," he turned back from there. |
punadivase ambaṅgaṇasamīpato, punadivase mahācetiyassa uttaradvārato tattheva paṭinivattitvā catutthadivase therassa santikaṃ agamāsi. |
The next day he turned back from near the Ambaṅgaṇa, the next day from the north gate of the Mahācetiya, and on the fourth day he went to the elder. |
thero “imassa bhikkhuno vitakko na parisuddho bhavissatī”ti cīvaraṃ gahetvā tena saddhiṃyeva pañhaṃ pucchamāno gāmaṃ pāvisi. |
The elder, thinking, "The thought of this bhikkhu must not be pure," took his robe and entered the village with him, asking a question. |
tañca rattiṃ eko manusso uccārapalibuddho sāṭakeyeva vaccaṃ katvā taṃ saṅkāraṭṭhāne chaḍḍesi. |
And that night, a man, troubled by his excrement, relieved himself in his loincloth and threw it on a rubbish heap. |
paṃsukūlikatthero taṃ nīlamakkhikāhi samparikiṇṇaṃ disvā añjaliṃ paggahesi. |
The refuse-rag wearing elder saw it swarming with blue flies and raised his hands in reverence. |
mahāthero “kiṃ, āvuso, saṅkāraṭṭhānassa añjaliṃ paggaṇhāsī”ti. |
The great elder said, "Friend, are you paying homage to the rubbish heap?" |
nāhaṃ, bhante, saṅkāraṭṭhānassa añjaliṃ paggaṇhāmi, mayhaṃ pitu dasabalassa paggaṇhāmi, puṇṇadāsiyā sarīraṃ pārupitvā chaḍḍitaṃ paṃsukūlaṃ tumbamatte pāṇake vidhunitvā susānato gaṇhantena dukkarataraṃ kataṃ, bhanteti. |
I am not paying homage to the rubbish heap, venerable sir. I am paying homage to the ten-powered one, my father. It was a more difficult thing for him to do, venerable sir, to take a refuse-rag that had been wrapped around the body of the slave girl Puṇṇā and thrown away, shaking it free of insects no bigger than a gourd, and take it from the charnel ground. |
mahāthero “parisuddho vitakko paṃsukūlikassā”ti cintesi. |
The great elder thought, "The thought of the refuse-rag wearer is pure." |
paṃsukūlikattheropi tasmiṃyeva ṭhāne ṭhito vipassanaṃ vaḍḍhetvā tīṇi phalāni patto taṃ sāṭakaṃ gahetvā cīvaraṃ katvā pārupitvā pācīnakhaṇḍarājiṃ gantvā aggaphalaṃ arahattaṃ pāpuṇi. |
The refuse-rag wearing elder, standing in that very spot, developed insight and attained the three fruits. He took that loincloth, made a robe, wore it, and went to Pācīnakhaṇḍarāji and attained the highest fruit, Arahantship. |
♦ cīvaratthāya gacchantassa pana “kattha labhissāmī”ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma. |
♦ But for one going for a robe, not thinking, "Where will I get one?" but going with his meditation subject as his guide is called contentment in going. |
pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalaṃ bhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma. |
For one seeking, not seeking with just anyone, but taking a modest and respectable bhikkhu and seeking is called contentment in seeking. |
evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūrato disvā “etaṃ manāpaṃ bhavissati, etaṃ amanāpan”ti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma. |
For one seeking thus, seeing a robe being brought from a distance, not thinking, "This will be a pleasant one, this an unpleasant one," but being content with whatever is received, coarse, fine, etc., is called contentment in receiving. |
evaṃ laddhaṃ gaṇhantassāpi “ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā”ti attano pahonakamatteneva santussanaṃ mattapaṭiggahaṇasantoso nāma. |
And when receiving what has been obtained thus, not thinking, "This much will be for a two-layered robe, this much for a single-layered robe," but being content with just enough for oneself is called contentment in accepting a measure. |
cīvaraṃ pariyesantassa pana “asukassa gharadvāre manāpaṃ labhissāmī”ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma. |
But for one seeking a robe, not thinking, "I will get a pleasant one at the door of so-and-so's house," but going in the order of the doors is called contentment in avoiding greed. |
♦ lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma. |
♦ Among rough and fine things, for one who is able to get by with anything, getting by with whatever is received is called contentment with what is received. |
attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma. |
Knowing one's own strength, getting by with what one is able to get by with, is called contentment according to one's strength. |
manāpaṃ aññassa datvā attanā yena kenaci yāpanaṃ yathāsāruppasantoso nāma. |
Giving a pleasant thing to another and getting by with anything oneself is called contentment according to what is suitable. |
♦ “kattha udakaṃ manāpaṃ, kattha amanāpan”ti avicāretvā yena kenaci dhovanūpagena udakena dhovanaṃ udakasantoso nāma. |
♦ Not considering, "Where is the water pleasant, where unpleasant?" but washing with any kind of water suitable for washing is called contentment with water. |
paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati. |
But it is proper to avoid water that is turbid with clay, red ochre, or the juice of rotten leaves. |
dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. |
But for one washing, not beating it with clubs and so on, but washing it by kneading it with his hands is called contentment in washing. |
tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati. |
Likewise, if it does not become clean, it is proper to wash it with water heated with leaves put in it. |
evaṃ dhovitvā karontassa “idaṃ thūlaṃ, idaṃ sukhuman”ti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma. |
Having washed it thus, when making it, not being displeased, thinking, "This is coarse, this is fine," but making it in a way that is sufficient is called contentment in making. |
timaṇḍalapaticchādanamattasseva karaṇaṃ parimāṇasantoso nāma. |
Making it just enough to cover the three circles of the body is called contentment in measure. |
cīvarakaraṇatthāya pana manāpaṃ suttaṃ pariyesissāmīti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃkiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma. |
For making a robe, not thinking, "I will look for pleasant thread," but taking any kind of thread brought from the street or a shrine and placed at one's feet and making it is called contentment with thread. |
♦ kusibandhanakāle pana aṅgulamatte satta vāre na vijjhitabbaṃ. |
♦ But when sewing the hem, one should not pierce it seven times in the space of a finger's breadth. |
evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. |
For one who does so, if there is a bhikkhu who is not his companion, there is no breach of duty. |
tivaṅgulamatte pana satta vāre vijjhitabbaṃ. |
But in the space of three finger-breadths, it should be pierced seven times. |
evaṃ karontassa maggappaṭipannenāpi sahāyena bhavitabbaṃ. |
For one who does so, he must have a companion who has entered upon the path. |
yo na hoti, tassa vattabhedo. |
If he does not, there is a breach of duty. |
ayaṃ sibbanasantoso nāma. |
This is called contentment in sewing. |
rajantena pana kāḷakacchakādīni pariyesantena na caritabbaṃ, somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. |
But one dyeing it should not wander about looking for black clay and so on; he should dye it with whatever he gets, such as Soma bark. |
alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ. |
If he cannot get it, he should take dye thrown away by people in the forest after taking the bark, or refuse thrown away by bhikkhus after boiling it, and dye it. |
ayaṃ rajanasantoso nāma. |
This is called contentment with dye. |
nīlakaddamakāḷasāmesu yaṃkiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakappakaraṇaṃ kappasantoso nāma. |
Taking any of the colors blue, muddy, or black, making a kappiya mark that is visible when one is seated on an elephant's back is called contentment with the kappiya mark. |
♦ hirikopīnappaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma. |
♦ Using it just to cover one's sense of shame and nakedness is called contentment in using. |
dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. |
But having received cloth, if one cannot get thread, a needle, or a maker, it is proper to keep it. If one can, it is not proper. |
katampi sace antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā, yāva āgamanā ṭhapetuṃ vaṭṭati. |
Even if it is made, if he wants to give it to his disciples and so on, and they are not present, it is proper to keep it until they arrive. |
āgatamattesu dātabbaṃ. |
It should be given as soon as they arrive. |
dātuṃ asakkontena adhiṭṭhātabbaṃ. |
If he is unable to give it, he should determine it for his own use. |
aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. |
If there is another robe, it is proper to determine even an under-robe. |
anadhiṭṭhitameva hi sannidhi hoti, adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. |
For only what is not determined is a store; what is determined is not, said the great elder Sīva. |
ayaṃ sannidhiparivajjanasantoso nāma. |
This is called contentment in avoiding storing. |
vissajjentena pana na mukhaṃ oloketvā dātabbaṃ, sāraṇīyadhamme ṭhatvā vissajjetabbanti ayaṃ vissajjanasantoso nāma. |
But when giving away, one should not give looking at the face; one should give standing in the dhamma of friendly relations. This is called contentment in giving away. |
♦ cīvarappaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. |
♦ The ascetic practices connected with robes are the refuse-rag-wearer's practice and the triple-robe-wearer's practice. |
tesaṃ vitthārakathā visuddhimagge veditabbā. |
Their detailed explanation should be known from the Visuddhimagga. |
iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni dve dhutaṅgāni gopeti. |
Thus, a bhikkhu fulfilling the great noble lineage of contentment with robes protects these two ascetic practices. |
imāni gopento cīvarasantosamahāariyavaṃsavasena santuṭṭho hotīti. |
Protecting these, he is content by way of the great noble lineage of contentment with robes. |
♦ vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. |
♦ "A praiser" means one is content, but does not speak in praise of contentment. |
eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. |
One is not content, but speaks in praise of contentment. |
eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. |
One is neither content, nor does he speak in praise of contentment. |
eko santuṭṭho ceva hoti, santosassa ca vaṇṇaṃ katheti. |
One is both content and speaks in praise of contentment. |
taṃ dassetuṃ “itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī”ti vuttaṃ. |
To show this, it was said, "and is a praiser of contentment with any kind of robe." |
♦ anesananti dūteyyapahinagamanānuyogapabhedaṃ nānappakāraṃ anesanaṃ. |
♦ "Wrong livelihood" means the various kinds of wrong livelihood, such as the practice of going on errands and messages. |
appatirūpanti ayuttaṃ. |
"Improper" means unsuitable. |
aladdhā cāti alabhitvā. |
"And not having obtained" means not having received. |
yathā ekacco “kathaṃ nu kho cīvaraṃ labhissāmī”ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, santuṭṭho bhikkhu evaṃ aladdhā cīvaraṃ na paritassati. |
Just as a certain person, thinking, "How shall I obtain a robe?" joins with meritorious bhikkhus and, practicing deceit, is anxious and trembles; a content bhikkhu, not having obtained a robe thus, does not tremble. |
laddhā cāti dhammena samena labhitvā. |
"And having obtained" means having received it righteously and fairly. |
agadhitoti vigatalobhagiddho. |
"Not greedy" means with greed and avarice gone. |
amucchitoti adhimattataṇhāya mucchaṃ anāpanno. |
"Not infatuated" means not having fallen into a swoon with excessive craving. |
anajjhopannoti taṇhāya anotthato apariyonaddho. |
"Not attached" means not overcome, not enveloped by craving. |
ādīnavadassāvīti anesanāpattiyañca gedhitaparibhoge ca ādīnavaṃ passamāno. |
"Seeing the danger" means seeing the danger in the offense of wrong livelihood and in greedy use. |
nissaraṇapaññoti “yāvadeva sītassa paṭighātāyā”ti vuttaṃ nissaraṇameva pajānanto. |
With the wisdom of escape" means knowing only the escape stated as "just for the sake of warding off cold. |
♦ itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. |
♦ "With contentment with any kind of robe" means with contentment with any kind of robe. |
nevattānukkaṃsetīti “ahaṃ paṃsukūliko, mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī”ti attukkaṃsanaṃ na karoti. |
He neither exalts himself" means he does not exalt himself, thinking, "I am a refuse-rag wearer, I took up the refuse-rag-wearer's practice right at my ordination hall, who is there like me? |
no paraṃ vambhetīti “ime panaññe bhikkhū na paṃsukūlikā”ti vā, “paṃsukūlikaṅgamattampi etesaṃ natthī”ti vā evaṃ paraṃ na vambheti. |
Nor disparages others" means he does not disparage others, saying, "But these other bhikkhus are not refuse-rag wearers," or, "They don't even have the refuse-rag-wearer's practice. |
yo hi tattha dakkhoti yo tasmiṃ cīvarasantose vaṇṇavādādīsu vā dakkho cheko byatto. |
"Whoever is skilled therein" means whoever is skilled, clever, and proficient in that contentment with robes, in praising it, and so on. |
analasoti sātaccakiriyāya ālasiyavirahito. |
"Not idle" means devoid of laziness in continuous effort. |
sampajāno paṭissatoti sampajānapaññāya ceva satiyā ca yutto. |
"Mindful and clearly comprehending" means endowed with the wisdom of clear comprehension and with mindfulness. |
ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito. |
"Established in the noble lineage" means established in the noble lineage. |
♦ itarītarena piṇḍapātenāti yena kenaci piṇḍapātena. |
♦ "With any kind of almsfood" means with any kind of almsfood. |
etthāpi piṇḍapāto jānitabbo, piṇḍapātakkhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātappaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ . |
Here too, almsfood should be known, the field of almsfood should be known, contentment with almsfood should be known, and the ascetic practice connected with almsfood should be known. |
tattha piṇḍapātoti odano kummāso sattu maccho maṃsaṃ khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ yāgu khādanīyaṃ sāyanīyaṃ lehanīyanti soḷasa piṇḍapātā. |
Therein, "almsfood" means the sixteen kinds of almsfood: rice, gruel, flour, fish, meat, milk, curd, ghee, fresh butter, oil, honey, molasses, porridge, snacks, savories, and lickables. |
♦ piṇḍapātakkhettanti saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikabhattaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ dhurabhattaṃ kuṭibhattaṃ vārabhattaṃ vihārabhattanti pannarasa piṇḍapātakkhettāni. |
♦ "The field of almsfood" means the fifteen fields of almsfood: a meal for the Saṅgha, a meal by designation, an invitation, a meal by ticket, a fortnightly meal, a Uposatha day meal, a first-day-of-the-fortnight meal, a meal for newcomers, a meal for those going on a journey, a meal for the sick, a meal for those attending the sick, a meal for those in a permanent dwelling, a meal in a hut, a meal by turn, and a meal in a monastery. |
♦ piṇḍapātasantosoti piṇḍapāte vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso paṭiggahaṇasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso yathābalasantoso yathāsāruppasantoso upakārasantoso parimāṇasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti pannarasa santosā. |
♦ "Contentment with almsfood" means the fifteen kinds of contentment with almsfood: contentment in thinking about almsfood, contentment in going, contentment in seeking, contentment in receiving, contentment in accepting, contentment in accepting a measure, contentment in avoiding greed, contentment with what is received, contentment according to one's strength, contentment according to what is suitable, contentment with the benefit, contentment with the measure, contentment in using, contentment in avoiding storing, and contentment in giving away. |
♦ tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. |
♦ Therein, a bhikkhu who is in need thinks after washing his face. |
piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therūpaṭṭhānakāle “sve kattha piṇḍāya carissāmāti? |
But one who goes on almsround with a group should think only this much at the time of attending on the elders in the evening: "Where shall we go for alms tomorrow? In such-and-such a village, venerable sir." From then on, he should not think. |
asukagāme, bhante”ti ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. |
One who goes alone should think standing in the place for thinking. |
ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. |
One who thinks from then on falls away from the noble lineage, he is an outsider. |
tato paṭṭhāya vitakkento ariyavaṃsā cuto hoti paribāhiro. |
This is called contentment in thinking. |
ayaṃ vitakkasantoso nāma. |
|
♦ piṇḍāya pavisantena “kuhiṃ labhissāmī”ti acintetvā kammaṭṭhānasīsena gantabbaṃ. |
♦ When entering for alms, one should not think, "Where will I get it?" but should go with his meditation subject as his guide. |
ayaṃ gamanasantoso nāma. |
This is called contentment in going. |
pariyesantena yaṃ vā taṃ vā aggahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. |
When seeking, one should not take just anyone, but should take a modest and respectable person and seek. |
ayaṃ pariyesanasantoso nāma. |
This is called contentment in seeking. |
dūratova āhariyamānaṃ disvā “etaṃ manāpaṃ, etaṃ amanāpan”ti cittaṃ na uppādetabbaṃ. |
Seeing it being brought from a distance, one should not give rise to the thought, "This is pleasant, this is unpleasant." |
ayaṃ paṭilābhasantoso nāma. |
This is called contentment in receiving. |
“imaṃ manāpaṃ gaṇhissāmi, imaṃ amanāpaṃ na gaṇhissāmī”ti acintetvā yaṃkiñci yāpanamattaṃ gahetabbameva. |
Not thinking, "I will take this pleasant one, I will not take this unpleasant one," one should just take whatever is enough to sustain oneself. |
ayaṃ paṭiggahaṇasantoso nāma. |
This is called contentment in accepting. |
♦ ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. |
♦ Here, however, if the thing to be given is much and the giver wishes to give little, little should be taken. |
deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, pamāṇeneva gahetabbaṃ. |
If the thing to be given is also much and the giver also wishes to give much, it should be taken only in measure. |
deyyadhammo na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. |
If the thing to be given is not much and the giver also wishes to give little, little should be taken. |
deyyadhammo na bahu, dāyako pana bahuṃ dātukāmo, pamāṇena gahetabbaṃ . |
If the thing to be given is not much but the giver wishes to give much, it should be taken in measure. |
paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti, vijātamātuyāpi cittaṃ gahetuṃ na sakkoti. |
For one who does not know the measure in accepting smears the faith of people, ruins the gift of faith, does not benefit the teaching, and is not able to win the heart of even his own mother who gave him birth. |
iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattapaṭiggahaṇasantoso nāma. |
Thus, one should accept only after knowing the measure. This is called contentment in accepting a measure. |
aḍḍhakulāniyeva agantvā dvārapaṭipāṭiyā gantabbaṃ. |
Not going only to wealthy families, one should go in the order of the doors. |
ayaṃ loluppavivajjanasantoso nāma. |
This is called contentment in avoiding greed. |
yathālābhasantosādayo cīvare vuttanayā eva. |
Contentment with what is received and so on are the same as stated for robes. |
♦ piṇḍapātaṃ paribhuñjitvā “samaṇadhammaṃ anupālessāmī”ti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma. |
♦ Having eaten the almsfood, thinking, "I will maintain the ascetic's life," using it having known the benefit thus is called contentment with the benefit. |
pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ. |
What is brought filling the bowl should not be accepted. |
anupasampanne sati tena gāhāpetabbaṃ, asati harāpetvā paṭiggahaṇamattaṃ gahetabbaṃ. |
If there is an unordained person, it should be made to be taken by him; if not, having it brought, just enough to accept should be taken. |
ayaṃ parimāṇasantoso nāma. |
This is called contentment with the measure. |
“jighacchāya paṭivinodanaṃ idamettha nissaraṇan”ti evaṃ paribhuñjanaṃ paribhogasantoso nāma. |
Using it thus, thinking, "This is the escape here, the dispelling of hunger," is called contentment in using. |
nidahitvā na paribhuñjitabbanti ayaṃ sannidhiparivajjanasantoso nāma. |
One should not eat having stored it. This is called contentment in avoiding storing. |
mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. |
One should give it away not looking at the face, standing in the dhamma of friendly relations. |
ayaṃ vissajjanasantoso nāma. |
This is called contentment in giving away. |
♦ piṇḍapātappaṭisaṃyuttāni pana pañca dhutaṅgāni piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅganti. |
♦ But the five ascetic practices connected with almsfood are: the practice of eating only almsfood, the practice of going on an uninterrupted almsround, the practice of eating in one sitting, the practice of eating only from the bowl, and the practice of refusing food offered after one has started eating. |
tesaṃ vitthārakathā visuddhimagge vuttā. |
Their detailed explanation is given in the Visuddhimagga. |
iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti, imāni gopento piṇḍapātasantosamahāariyavaṃsena santuṭṭho hoti. |
Thus, a bhikkhu fulfilling the great noble lineage of contentment with almsfood protects these five ascetic practices; protecting these, he is content by way of the great noble lineage of contentment with almsfood. |
vaṇṇavādītiādīni vuttanayeneva veditabbāni. |
"A praiser," etc., should be understood in the same way as has been stated. |
♦ senāsanenāti idha senāsanaṃ jānitabbaṃ, senāsanakkhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanappaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. |
♦ "With a lodging" means here, a lodging should be known, the field of lodgings should be known, contentment with a lodging should be known, and the ascetic practice connected with a lodging should be known. |
tattha senāsananti mañco pīṭhaṃ bhisi bimbohanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā leṇaṃ aṭṭo māḷo veḷugumbo rukkhamūlaṃ yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni. |
Therein, "a lodging" means these fifteen lodgings: a couch, a chair, a cushion, a pillow, a monastery, a gabled house, a mansion, a storied building, a cave, a grotto, a hut, an attic, a bamboo grove, the foot of a tree, or wherever bhikkhus withdraw. |
♦ senāsanakkhettanti saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vāti cha khettāni. |
♦ The "field of lodgings" means the six fields: from the Saṅgha, or from a group, or from relatives, or from friends, or with one's own wealth, or a refuse-rag. |
♦ senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. |
♦ "Contentment with a lodging" means the fifteen kinds of contentment with a lodging, such as contentment in thinking. |
te piṇḍapāte vuttanayeneva veditabbā. |
They should be understood in the same way as stated for almsfood. |
senāsanappaṭisaṃyuttāni pana pañca dhutaṅgāni āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅganti. |
But the five ascetic practices connected with a lodging are: 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 a charnel ground, and the practice of being content with whatever lodging one gets. |
tesaṃ vitthārakathā visuddhimagge vuttā. |
Their detailed explanation is given in the Visuddhimagga. |
iti senāsanasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. |
Thus, a bhikkhu fulfilling the great noble lineage of contentment with a lodging protects these five ascetic practices. |
imāni gopento senāsanasantosamahāariyavaṃsena santuṭṭho hoti. |
Protecting these, he is content by way of the great noble lineage of contentment with a lodging. |
♦ gilānapaccayo pana piṇḍapāteyeva paviṭṭho. |
♦ But the requisite for the sick is included in almsfood itself. |
tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. |
Therein, one should be content with contentment with what is received, contentment according to one's strength, and contentment according to what is suitable. |
nesajjikaṅgaṃ bhāvanārāmāriyavaṃsaṃ bhajati. |
The sitter's practice belongs to the noble lineage of delight in development. |
vuttampi cetaṃ — |
And this is said — |
♦ “pañca senāsane vuttā, pañca āhāranissitā. |
♦ "Five are said to be in a lodging, five are connected with food. |
♦ eko vīriyasaṃyutto, dve ca cīvaranissitā”ti. |
♦ One is connected with energy, and two are connected with robes." |
♦ iti bhagavā pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyaṃ piṇḍapātasantosaṃ kathetvā sineruṃ ukkhipanto viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni sahassanayapaṭimaṇḍitaṃ catutthaṃ bhāvanārāmaṃ ariyavaṃsaṃ kathetuṃ puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hotīti desanaṃ ārabhi. |
♦ Thus the Blessed One, as if spreading out the earth, as if filling the ocean's belly, as if extending the sky, first spoke of the noble lineage of contentment with robes, and then, as if raising the moon, as if surpassing the sun, he spoke of the second, contentment with almsfood. Then, as if lifting Mount Sineru, he spoke of the third, the noble lineage of contentment with a lodging. Now, to speak of the fourth, the noble lineage of delight in development, adorned with a thousand methods, he began the discourse, "Furthermore, monks, a bhikkhu is one who delights in development." |
♦ tattha āramaṇaṃ ārāmo, abhiratīti attho. |
♦ Therein, "delight" means 'ārāmo', the meaning is "finds pleasure." |
bhāvanāya ārāmo assāti bhāvanārāmo. |
"He for whom there is delight in development" is 'bhāvanārāmo'. |
bhāvanāya ratoti bhāvanārato. |
"Delighting in development" is 'bhāvanārato'. |
pañcavidhe pahāne ārāmo assāti pahānārāmo. |
"He for whom there is delight in the five kinds of abandoning" is 'pahānārāmo'. |
apica bhāvento ramatīti bhāvanārāmo. |
Moreover, "he delights while developing" is 'bhāvanārāmo'. |
pajahanto ramatīti pahānārāmoti evamettha attho daṭṭhabbo. |
"He delights while abandoning" is 'pahānārāmo'; thus the meaning should be seen here. |
ayañhi cattāro satipaṭṭhāne bhāvento ramati, ratiṃ vindatīti attho. |
For this one delights while developing the four foundations of mindfulness, the meaning is, he finds pleasure. |
tathā cattāro sammappadhāne. |
Likewise, the four right strivings. |
cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, satta anupassanā, aṭṭhārasa mahāvipassanā, sattatiṃsa bodhipakkhiyadhamme, aṭṭhatiṃsa ārammaṇavibhattiyo bhāvento ramati, ratiṃ vindati. |
The four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the seven contemplations, the eighteen great insights, the thirty-seven things pertaining to enlightenment, the thirty-eight divisions of objects of meditation, he delights while developing, he finds pleasure. |
kāmacchandādayo pana kilese pajahanto ramati, ratiṃ vindati. |
But he delights while abandoning defilements such as sensual desire, he finds pleasure. |
♦ imesu pana catūsu ariyavaṃsesu purimehi tīhi terasannaṃ dhutaṅgānaṃ catupaccayasantosassa ca vasena sakalaṃ vinayapiṭakaṃ kathitaṃ hoti, bhāvanārāmena avasesaṃ piṭakadvayaṃ. |
♦ But in these four noble lineages, with the first three, the entire Vinaya Piṭaka is spoken of by way of the thirteen ascetic practices and contentment with the four requisites; with delight in development, the remaining two Piṭakas. |
imaṃ pana bhāvanārāmaṃ ariyavaṃsaṃ kathentena bhikkhunā paṭisambhidāmagge nekkhammapāḷiyā kathetabbo, dīghanikāye dasuttarasuttantapariyāyena kathetabbo, majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo, abhidhamme niddesapariyāyena kathetabbo. |
But when speaking of this noble lineage of delight in development, a bhikkhu should speak of it in the Paṭisambhidāmagga in the Nekkhamma Pāḷi, in the Dīgha Nikāya by the method of the Dasuttara Suttanta, in the Majjhima Nikāya by the method of the Satipaṭṭhāna Suttanta, and in the Abhidhamma by the method of the Niddesa. |
♦ tattha paṭisambhidāmagge nekkhammapāḷiyāti -- |
♦ Therein, in the Paṭisambhidāmagga, in the Nekkhamma Pāḷi -- |
♦ “nekkhammaṃ bhāvento ramati, kāmacchandaṃ pajahanto ramati. |
♦ "He delights while developing renunciation, he delights while abandoning sensual desire. |
abyāpādaṃ, byāpādaṃ... ālokasaññaṃ... thinamiddhaṃ... avikkhepaṃ, uddhaccaṃ... dhammavavatthānaṃ... vicikicchaṃ... ñāṇaṃ... avijjaṃ... pāmojjaṃ... aratiṃ... paṭhamajjhānaṃ, pañca nīvaraṇe... dutiyajjhānaṃ... vitakkavicāre... tatiyajjhānaṃ... pītiṃ... catutthajjhānaṃ... sukhadukkhe... ākāsānañcāyatanasamāpattiṃ bhāvento ramati, rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahanto ramati. |
He delights while developing non-ill will... ill will... the perception of light... sloth and torpor... non-distraction... restlessness... the determination of dhammas... doubt... knowledge... ignorance... joy... discontent... the first jhāna... the five hindrances... the second jhāna... thought and examination... the third jhāna... rapture... the fourth jhāna... pleasure and pain... the attainment of the base of infinite space, he delights while abandoning the perception of form, the perception of resistance, the perception of diversity. |
viññāṇañcāyatanasamāpattiṃ .. |
The attainment of the base of infinite consciousness... (etc.) ...the attainment of the base of neither perception nor non-perception, he delights while abandoning the perception of the base of nothingness. |
. pe .. |
|
. nevasaññānāsaññāyatanasamāpattiṃ bhāvento ramati, ākiñcaññāyatanasaññaṃ pajahanto ramati. |
|
♦ “aniccānupassanaṃ bhāvento ramati, niccasaññaṃ pajahanto ramati. |
♦ "He delights while developing the contemplation of impermanence, he delights while abandoning the perception of permanence. |
dukkhānupassanaṃ... sukhasaññaṃ... anattānupassanaṃ... attasaññaṃ... nibbidānupassanaṃ... nandiṃ... virāgānupassanaṃ... rāgaṃ... nirodhānupassanaṃ... samudayaṃ... paṭinissaggānupassanaṃ... ādānaṃ... khayānupassanaṃ ... ghanasaññaṃ... vayānupassanaṃ... āyūhanaṃ... vipariṇāmānupassanaṃ... dhuvasaññaṃ... animittānupassanaṃ ... nimittaṃ... appaṇihitānupassanaṃ... paṇidhiṃ... suññatānupassanaṃ... abhinivesaṃ... adhipaññādhammavipassanaṃ... sārādānābhinivesaṃ... yathābhūtañāṇadassanaṃ... sammohābhinivesaṃ... ādīnavānupassanaṃ... ālayābhinivesaṃ... paṭisaṅkhānupassanaṃ... appaṭisaṅkhaṃ... vivaṭṭānupassanaṃ... saṃyogābhinivesaṃ... sotāpattimaggaṃ... diṭṭhekaṭṭhe kilese... sakadāgāmimaggaṃ... oḷārike kilese... anāgāmimaggaṃ... anusahagate kilese... arahattamaggaṃ bhāvento ramati, sabbakilese pajahanto ramatī”ti . |
The contemplation of suffering... the perception of pleasure... the contemplation of not-self... the perception of self... the contemplation of disenchantment... delight... the contemplation of dispassion... passion... the contemplation of cessation... origination... the contemplation of relinquishment... grasping... the contemplation of destruction... the perception of solidity... the contemplation of passing away... accumulation... the contemplation of change... the perception of stability... the contemplation of the signless... the sign... the contemplation of the undirected... the direction... the contemplation of emptiness... clinging... the insight into things of higher wisdom... clinging to the taking of an essence... the knowledge and vision of things as they really are... clinging through delusion... the contemplation of danger... clinging to attachment... the contemplation of reflection... non-reflection... the contemplation of turning away... clinging to the fetters... the path of stream-entry... the defilements that are in the same section as view... the path of once-returning... the gross defilements... the path of non-returning... the defilements that accompany... the path of arahantship, he delights while abandoning all defilements." |
♦ evaṃ paṭisambhidāmagge nekkhammapāḷiyā kathetabbo. |
♦ Thus it should be spoken of in the Paṭisambhidāmagga, in the Nekkhamma Pāḷi. |
♦ dīghanikāye dasuttarasuttantapariyāyenāti — |
♦ In the Dīgha Nikāya, by the method of the Dasuttara Suttanta — |
♦ “ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramati ... pe ... dasa dhamme bhāvento ramati, dasa dhamme pajahanto ramati. |
♦ "He delights while developing one thing, he delights while abandoning one thing... (etc.) ...he delights while developing ten things, he delights while abandoning ten things. |
katamaṃ ekaṃ dhammaṃ bhāvento ramati? |
What one thing does he delight in developing? |
kāyagatāsatiṃ sātasahagataṃ, imaṃ ekaṃ dhammaṃ bhāvento ramati. |
Mindfulness directed to the body, accompanied by pleasure; this one thing he delights in developing. |
katamaṃ ekaṃ dhammaṃ pajahanto ramati? |
What one thing does he delight in abandoning? |
asmimānaṃ, imaṃ ekaṃ dhammaṃ pajahanto ramati. |
The conceit 'I am'; this one thing he delights in abandoning. |
katame dve dhamme ... pe ... katame dasa dhamme bhāvento ramati? |
What two things... (etc.) ...what ten things does he delight in developing? |
dasa kasiṇāyatanāni, ime dasa dhamme bhāvento ramati. |
The ten kasiṇa bases; these ten things he delights in developing. |
katame dasa dhamme pajahanto ramati? |
What ten things does he delight in abandoning? |
dasa micchatte, ime dasa dhamme pajahanto ramati. |
The ten kinds of wrongness; these ten things he delights in abandoning. |
evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotī”ti . |
Thus, monks, a bhikkhu is one who delights in development." |
♦ evaṃ dīghanikāye dasuttarasuttantapariyāyena kathetabbo. |
♦ Thus it should be spoken of in the Dīgha Nikāya, by the method of the Dasuttara Suttanta. |
♦ majjhimanikāye satipaṭṭhānasuttantapariyāyenāti — |
♦ In the Majjhima Nikāya, by the method of the Satipaṭṭhāna Suttanta — |
♦ “ekāyano ayaṃ, bhikkhave, maggo ... pe ... yāvadeva ñāṇamattāya paṭissatimattāya. |
♦ "This is the direct path, O monks... (etc.) ...just for the sake of knowledge and mindfulness. |
anissito ca viharati, na ca kiñci loke upādiyati. |
And he dwells independent, and clings to nothing in the world. |
evampi kho, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato. |
Thus also, O monks, a bhikkhu is one who delights in development, is devoted to development. |
pahānārāmo hoti pahānarato. |
He is one who delights in abandoning, is devoted to abandoning. |
puna caparaṃ, bhikkhave, bhikkhu gacchanto vā gacchāmīti pajānāti ... pe ... puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ... pe ... pūtīni cuṇṇakajātāni. |
Furthermore, O monks, a bhikkhu, when walking, knows, 'I am walking'... (etc.) ...furthermore, O monks, just as if he were to see a body thrown in a charnel ground... (etc.) ...putrid and reduced to powder. |
so imameva kāyaṃ upasaṃharati ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
He applies this to his own body: 'This body too is of the same nature, it will be like that, it has not gone beyond that.' |
iti ajjhattaṃ vā kāye kāyānupassī viharati ... pe ... evampi kho, bhikkhave, bhikkhu bhāvanārāmo hotī”ti . |
Thus he dwells contemplating the body in the body internally... (etc.) ...thus also, O monks, a bhikkhu is one who delights in development." |
♦ evaṃ majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo. |
♦ Thus it should be spoken of in the Majjhima Nikāya, by the method of the Satipaṭṭhāna Suttanta. |
♦ abhidhamme niddesapariyāyenāti sabbepi saṅkhate “aniccato dukkhato rogato gaṇḍato ... pe ... saṃkilesikadhammato passanto ramati, evaṃ kho bhikkhu bhāvanārāmo hotī”ti . |
♦ In the Abhidhamma, by the method of the Niddesa — "He delights while seeing all conditioned things as 'impermanent, as suffering, as a disease, as a boil... (etc.) ...as a defiling thing'; thus a bhikkhu is one who delights in development." |
evaṃ niddesapariyāyena kathetabbo. |
Thus it should be spoken of by the method of the Niddesa. |
♦ nevattānukkaṃsetīti “ajja me saṭṭhi vā sattati vā vassāni aniccaṃ dukkhaṃ anattāti vipassanāya kammaṃ karontassa ko mayā sadiso atthī”ti evaṃ attukkaṃsanaṃ na karoti. |
♦ "He neither exalts himself" means he does not exalt himself, thinking, "Today, for sixty or seventy years, I have been practicing insight into impermanence, suffering, and not-self; who is there like me?" |
no paraṃ vambhetīti “aniccaṃ dukkhanti vipassanāmattakampi natthi, kiṃ ime vissaṭṭhakammaṭṭhānā carantī”ti evaṃ paravambhanaṃ na karoti. |
Nor disparages others" means he does not disparage others, saying, "They don't even have the mere insight into impermanence and suffering; why do they wander about with their meditation subject let go? |
sesaṃ vuttanayameva. |
The rest is as has been stated. |
♦ ime kho, bhikkhave, cattāro ariyavaṃsāti, bhikkhave, ime cattāro ariyavaṃsā ariyatantiyo ariyapaveṇiyo ariyañjasā ariyavaṭumānīti suttantaṃ vinivaṭṭetvā idāni mahāariyavaṃsaparipūrakassa bhikkhuno vasanadisā dassento imehi ca pana, bhikkhavetiādimāha. |
♦ "These, O monks, are the four noble lineages," O monks, these four are the noble lineages, the noble traditions, the noble heritages, the noble paths. Having concluded the sutta, now, showing the direction of dwelling for a bhikkhu who fulfills the great noble lineages, he said, "And with these, O monks," and so on. |
tattha sveva aratiṃ sahatīti soyeva aratiṃ anabhiratiṃ ukkaṇṭhitaṃ sahati abhibhavati. |
Therein, "he himself endures discontent" means he himself endures discontent, dissatisfaction, weariness; he overcomes it. |
na taṃ arati sahatīti taṃ pana bhikkhuṃ yā esā pantesu senāsanesu adhikusalānaṃ dhammānaṃ bhāvanāya arati nāma hoti, sā sahituṃ adhibhavituṃ na sakkoti. |
"Discontent does not endure him" means that discontent which arises in remote lodgings from the development of super-excellent wholesome states is not able to endure, to overcome that bhikkhu. |
aratiratisahoti aratiñca pañcakāmaguṇaratiñca sahati, adhibhavituṃ sakkoti. |
"He endures discontent and delight" means he endures both discontent and the delight in the five strands of sensual pleasure; he is able to overcome them. |
♦ idāni gāthāhi kūṭaṃ gaṇhanto nāratītiādimāha. |
♦ Now, taking the pinnacle with verses, he said, "Discontent does not," and so on. |
tattha dhīranti vīriyavantaṃ. |
Therein, "the wise one" means the one full of energy. |
nārati dhīraṃ sahatīti idaṃ purimasseva kāraṇavacanaṃ. |
"Discontent does not overcome the wise one" is the reason for the preceding. |
yasmā sā dhīraṃ na sahati nappahoti dhīraṃ sahituṃ adhibhavituṃ na sakkoti, tasmā nārati sahati dhīraṃ. |
Because it does not overcome the wise one, is not able to overcome, to vanquish the wise one, therefore discontent does not overcome the wise one. |
dhīro hi aratissahoti aratisahattā hi so dhīro nāma, tasmā aratiṃ sahatīti attho. |
For the wise one endures discontent; because he endures discontent, he is called wise. Therefore, he endures discontent; this is the meaning. |
sabbakammavihāyīnanti sabbaṃ tebhūmakakammaṃ cajitvā paricchinnaṃ parivaṭumaṃ katvā ṭhitaṃ. |
"Having abandoned all actions" means having abandoned all actions in the three realms, having made them finite and bounded, he stands. |
panuṇṇaṃ ko nivārayeti kilese panuditvā ṭhitaṃ ko nāma rāgo vā doso vā nivāreyya. |
"Who can hinder him who has driven away" means what lust or what hatred can hinder him who stands having driven away the defilements? |
nekkhaṃ jambonadasseva, ko taṃ ninditumarahatīti jambonadasaṅkhātassa jātirattasuvaṇṇassa nikkhasadisaṃ garahitabbadosavimuttaṃ ko taṃ puggalaṃ nindituṃ arahati. |
"Like a nugget of Jambu river gold, who is fit to blame him?" means who is fit to blame that person who is free from blameworthy faults, like a nugget of pure gold from the Jambu river? |
brahmunāpi pasaṃsitoti mahābrahmunāpi esa puggalo pasaṃsitoyevāti. |
"Praised even by Brahmā" means this person is praised even by the great Brahmā. |
desanāpariyosāne cattālīsa bhikkhusahassāni arahatte patiṭṭhahiṃsu. |
At the end of the discourse, forty thousand bhikkhus were established in Arahantship. |
♦ 9. dhammapadasuttavaṇṇanā AN 4.29 |
♦ 9. Commentary on the Sutta on the Verses of the Dhamma |
♦ 29. navame dhammapadānīti dhammakoṭṭhāsā. |
♦ 29. In the ninth, "verses of the Dhamma" means portions of the Dhamma. |
anabhijjhātiādīsu abhijjhāpaṭikkhepena anabhijjhā, byāpādapaṭikkhepena abyāpādo, micchāsatipaṭikkhepena sammāsati, micchāsamādhipaṭikkhepena sammāsamādhi veditabbo. |
In "non-covetousness," etc., non-covetousness should be understood by the rejection of covetousness, non-ill will by the rejection of ill will, right mindfulness by the rejection of wrong mindfulness, and right concentration by the rejection of wrong concentration. |
♦ anabhijjhālūti nittaṇho hutvā. |
♦ "Not covetous" means being without craving. |
abyāpannena cetasāti sabbakālaṃ pakatibhāvaṃ avijahantena cittena. |
"With a mind free from ill will" means with a mind that does not abandon its natural state at any time. |
sato ekaggacittassāti satiyā samannāgato ārammaṇe ekaggacitto assa. |
"Mindful, with a unified mind" means he should be endowed with mindfulness, with a mind unified on its object. |
ajjhattaṃ susamāhitoti niyakajjhatte suṭṭhu ṭhapitacitto imasmiṃ suttepi gāthāyapi vaṭṭavivaṭṭaṃ kathitaṃ. |
"Well concentrated internally" means with a mind well-established in one's own interior. In this sutta and in the verse, both the round of rebirth and its cessation are spoken of. |
♦ 10. paribbājakasuttavaṇṇanā AN 4.30 |
♦ 10. Commentary on the Sutta on the Wanderer |
♦ 30. dasame abhiññātāti ñātā pākaṭā. |
♦ 30. In the tenth, "well-known" means known, famous. |
annabhārotiādīni tesaṃ nāmāni. |
"Annabhāra," etc., are their names. |
paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. |
"Arisen from seclusion" means arisen from the attainment of the fruit. |
sā hi idha paṭisallānanti adhippetā. |
For that is intended here by "seclusion." |
paccakkhāyāti paṭikkhipitvā. |
"Having rejected" means having refused. |
abhijjhālunti sataṇhaṃ. |
"Covetous" means with craving. |
kāmesu tibbasārāganti vatthukāmesu bahalarāgaṃ. |
"With intense passion for sensual pleasures" means with strong passion for the objects of sensual pleasure. |
tamahaṃ tattha evaṃ vadeyyanti taṃ ahaṃ tasmiṃ kāraṇe evaṃ vadeyyaṃ. |
"I would say this to him on that occasion" means I would say this to him for that reason. |
paṭikkositabbaṃ maññeyyāti paṭikkositabbāni paṭibāhitabbani vā maññeyya. |
"He should think it reprehensible" means he should think them reprehensible or to be refuted. |
sahadhammikāti sakāraṇā. |
"In accordance with the Dhamma" means with reason. |
vādānupātāti dhammikavāde ghaṭṭayamānā adhammikavādānupātā, vādappavattiyoti attho. |
Following up a debate" means engaging in a Dhamma-debate, following up a non-Dhamma debate, the meaning is "the carrying on of a debate. |
gārayhā ṭhānāti garahitabbayuttakā paccayā. |
"Blameworthy states" means conditions that are fit to be blamed. |
āgacchantīti upagacchanti. |
"They come" means they approach. |
♦ ukkalāti ukkalajanapadavāsino. |
♦ "The Ukkalas" means the inhabitants of the Ukkala country. |
vassabhaññāti vasso ca bhañño cāti dve janā. |
"Vassa and Bhañña" means the two persons, Vassa and Bhañña. |
ahetukavādāti “natthi hetu natthi paccayo sattānaṃ visuddhiyā”tievamādivādino. |
"Proponents of non-causality" means those who hold the view, "There is no cause, there is no condition for the purification of beings," and so on. |
akiriyavādāti “karoto na karīyati pāpan”ti evaṃ kiriyapaṭikkhepavādino. |
Proponents of non-action" means those who hold the view that denies action, saying, "For one who acts, evil is not done. |
natthikavādāti “natthi dinnan”tiādivādino. |
"Proponents of nihilism" means those who hold the view, "There is nothing given," and so on. |
te imesu tīsupi dassanesu okkantaniyāmā ahesuṃ. |
They had entered upon the fixed course in all these three views. |
kathaṃ pana tesu niyāmo hotīti? |
But how is there a fixed course in them? |
yo hi evarūpaṃ laddhiṃ gahetvā rattiṭṭhānadivāṭṭhānesu nisinno sajjhāyati vīmaṃsati, tassa “natthi hetu natthi paccayo karoto na karīyati pāpaṃ ... pe ... natthi dinnaṃ ... pe ... kāyassa bhedā ucchijjatī”ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti. |
For one who, having taken up such a view, sits in his night-quarters and day-quarters, recites and investigates, for him, "There is no cause, there is no condition... for one who acts, evil is not done... (etc.) ...there is nothing given... (etc.) ...at the breaking up of the body, he is annihilated," in that object wrong mindfulness is established, the mind becomes unified, the impulsion moments impel. |
paṭhamajavane satekiccho hoti, tathā dutiyādīsu, sattame buddhānampi atekiccho anivatti ariṭṭhakaṇṭakasadiso hoti . |
At the first impulsion moment he is curable, likewise in the second and so on; at the seventh he is incurable even by the Buddhas, irreversible, like a thorn of calamity. |
tattha koci ekaṃ dassanaṃ okkamati, koci dve, koci tīṇipi. |
Therein, someone enters upon one view, someone two, someone all three. |
niyatamicchādiṭṭhikova hoti, patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassa attabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ. |
He is one of a fixed wrong view, he has reached both the barrier to the path to heaven and the barrier to the path to liberation, he is incapable of going even to heaven immediately after that existence, let alone to liberation. |
vaṭṭakhāṇuko nāmesa satto pathavigopako, yebhuyyena evarūpassa bhavato vuṭṭhānaṃ natthi. |
This being is called a post in the round of rebirth, a spoiler of the earth; for the most part, there is no arising from such an existence. |
vassabhaññāpi edisā ahesuṃ. |
Vassa and Bhañña were also of this kind. |
nindābyārosanaupārambhabhayāti attano nindabhayena ghaṭṭanabhayena upavādabhayena cāti attho. |
"The fear of blame, reproach, and censure" means the fear of one's own blame, the fear of conflict, and the fear of censure. |
abhijjhāvinaye sikkhanti abhijjhāvinayo vuccati arahattaṃ, arahatte sikkhamāno appamatto nāma vuccatīti suttante vaṭṭaviṭṭaṃ kathetvā gāthāya phalasamāpatti kathitāti. |
"They train in the discipline of non-covetousness" — the discipline of non-covetousness is said to be Arahantship; one who is training in Arahantship is said to be diligent. Thus, in the sutta, having spoken of the round and its cessation, in the verse, the attainment of the fruit is spoken of. |
♦ uruvelavaggo tatiyo. |
♦ The third Uruvelā chapter. |
♦ 4. cakkavaggo |
♦ 4. The Chapter on the Wheel |
♦ 1. cakkasuttavaṇṇanā AN 4.31 |
♦ 1. Commentary on the Sutta on the Wheel |
♦ 31. catutthassa paṭhame cakkānīti sampattiyo. |
♦ 31. In the first of the fourth, "wheels" means accomplishments. |
catucakkaṃ vattatīti cattāri sampatticakkāni vattanti ghaṭiyantiyevāti attho. |
"The fourfold wheel turns" means the four wheels of accomplishment turn, the meaning is they are set in motion. |
patirūpadesavāsoti yattha catasso parisā sandissanti, evarūpe anucchavike dese vāso. |
"Dwelling in a suitable region" means dwelling in a suitable country of such a kind where the four assemblies come together. |
sappurisāvassayoti buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ, na rājānaṃ. |
"Relying on good people" means relying on, frequenting, and cultivating good people such as the Buddha, not kings. |
attasammāpaṇidhīti attano sammā ṭhapanaṃ, sace pubbe assaddhādīhi samannāgato hoti, tāni pahāya saddhādīsu patiṭṭhāpanaṃ. |
"Rightly directing oneself" means the right establishing of oneself; if previously one was endowed with faithlessness and so on, having abandoned those, establishing oneself in faith and so on. |
pubbe ca katapuññatāti pubbe upacitakusalatā. |
"And having previously done meritorious deeds" means having previously accumulated wholesome deeds. |
idameva cettha pamāṇaṃ. |
This itself is the measure here. |
yena hi ñāṇasampayuttacittena kusalakammaṃ kataṃ hoti, tadeva kusalaṃ taṃ purisaṃ patirūpadese upaneti, sappurise bhajāpeti, so eva ca puggalo attānaṃ sammā ṭhapeti. |
For by whichever mind associated with knowledge a wholesome action has been done, that same wholesome action brings that person to a suitable region, makes him cultivate good people, and that same person establishes himself rightly. |
puññakatoti katapuñño. |
"One who has done merit" means one who has performed merit. |
sukhañcetaṃdhivattatīti sukhañca etaṃ puggalaṃ adhivattati, avattharatīti attho. |
"And happiness follows him" means and happiness follows that person, the meaning is it covers him. |
♦ 2. saṅgahasuttavaṇṇanā AN 4.32 |
♦ 2. Commentary on the Sutta on the Bases of Sympathy |
♦ 32. dutiye saṅgahavatthūnīti saṅgaṇhanakāraṇāni. |
♦ 32. In the second, "bases of sympathy" means the reasons for gathering together. |
dānañcātiādīsu ekacco hi dāneneva saṅgaṇhitabbo hoti, tassa dānameva dātabbaṃ. |
In "giving," etc., a certain person is to be won over by giving alone; to him, giving alone should be given. |
peyyavajjanti piyavacanaṃ. |
"Kindly speech" means pleasant speech. |
ekacco hi “ayaṃ dātabbaṃ nāma deti, ekekena pana vacanena sabbaṃ makkhetvā nāseti, kiṃ tassa dānan”ti vattā hoti. |
For a certain person is one who says, "This one gives what should be given, but with every single word he spoils and ruins everything. What is the use of his giving?" |
ekacco “ayaṃ kiñcāpi dānaṃ na deti, kathento pana telena viya makkheti. |
A certain person is one who says, "Although this one gives no gift, when he speaks he anoints as if with oil. Whether he gives or not, his word alone is worth a thousand." |
esa detu vā mā vā, vacanamevassa sahassaṃ agghatī”ti vattā hoti. |
A person of such a kind does not expect a gift, he expects only pleasant speech. |
evarūpo puggalo dānaṃ na paccāsīsati, piyavacanameva paccāsīsati. |
To him, pleasant speech alone should be spoken. |
tassa piyavacanameva vattabbaṃ. |
"Beneficial conduct" means talk that promotes one's welfare. |
atthacariyāti atthavaḍḍhanakathā. |
For a certain person expects neither a gift nor pleasant speech; he expects only talk that is for his own good, talk that promotes his welfare. |
ekacco hi neva dānaṃ, na piyavacanaṃ paccāsīsati, attano hitakathaṃ vaḍḍhikathameva paccāsīsati. |
To a person of such a kind, talk of beneficial conduct should be spoken, thus: "This you should do, this you should not do; a person of such a kind should be associated with, a person of such a kind should not be associated with." |
evarūpassa puggalassa “idaṃ te kātabbaṃ, idaṃ na kātabbaṃ, evarūpo puggalo sevitabbo, evarūpo na sevitabbo”ti evaṃ atthacariyakathāva kathetabbā. |
"Impartiality" means the state of having the same pleasure and pain. |
samānattatāti samānasukhadukkhabhāvo. |
For a certain person expects none of these, such as giving; he expects impartiality, such as sitting on the same seat, sleeping on the same couch, and eating together. |
ekacco hi dānādīsu ekampi na paccāsīsati, ekāsane nisajjaṃ, ekapallaṅke sayanaṃ, ekato bhojananti evaṃ samānasukhadukkhataṃ paccāsīsati. |
If he is equal in birth to a householder, or in virtue to one who has gone forth, this impartiality should be practiced towards him. |
so sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā. |
"In each and every case as is fitting" means in each and every one of those dhammas, impartiality as is suitable; this is the meaning. |
tattha tattha yathārahanti tesu tesu dhammesu yathānucchavikaṃ samānattatāti attho. |
"Like the linchpin of a moving chariot" means just as for a moving chariot the linchpin is the means of holding it together, it holds the chariot together, so these bases of sympathy hold the world together. |
rathassāṇīva yāyatoti yathā rathassa gacchato āṇi saṅgaho nāma hoti, sā rathaṃ saṅgaṇhāti, evamime saṅgahā lokaṃ saṅgaṇhanti. |
"Not a mother for her son's sake" means if a mother were not to practice these bases of sympathy for her son, she would not receive honor or respect for her son's sake. |
na mātā puttakāraṇāti yadi mātā ete saṅgahe puttassa na kareyya, puttakāraṇā mānaṃ vā pūjaṃ vā na labheyya. |
"These are the bases of sympathy" — here the dative is used in the sense of the objective case. |
saṅgahā eteti upayogavacane paccattaṃ. |
Or the reading is "saṅgahe ete." |
saṅgahe eteti vā pāṭho. |
"They see rightly" means they see correctly. |
samavekkhantīti sammā pekkhanti. |
"And they are praiseworthy" means and they become worthy of praise. |
pāsaṃsā ca bhavantīti pasaṃsanīyā ca bhavanti. |
♦ 3. sīhasuttavaṇṇanā AN 4.33 |
♦ 3. Commentary on the Sutta on the Lion |
♦ 33. tatiye sīhoti cattāro sīhā — tiṇasīho, kāḷasīho, paṇḍusīho, kesarasīhoti. |
♦ 33. In the third, "lion" means there are four kinds of lions: the grass lion, the black lion, the pale lion, and the maned lion. |
tesu tiṇasīho kapotavaṇṇagāvisadiso tiṇabhakkho ca hoti. |
Among them, the grass lion is like a dove-colored cow and is a grass-eater. |
kāḷasīho kāḷagāvisadiso tiṇabhakkhoyeva. |
The black lion is like a black cow and is also a grass-eater. |
paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso maṃsabhakkho. |
The pale lion is like a pale-leaf-colored cow and is a meat-eater. |
kesarasīho lākhāparikammakateneva mukhena agganaṅguṭṭhena catūhi ca pādapariyantehi samannāgato, matthakatopissa paṭṭhāya lākhātūlikāya katā viya tisso rājiyo piṭṭhimajjhena gantvā antarasatthimhi dakkhiṇāvattā hutvā ṭhitā. |
The maned lion is endowed with a mouth as if prepared with red lacquer, a tail-tip, and the ends of its four paws. From the top of its head, three streaks, as if made with a red lacquer brush, run down the middle of its back and, at the inner thigh, they stand having turned to the right. |
khandhe panassa satasahassagghanikakambalaparikkhepo viya kesarabhāro hoti, avasesaṭṭhānaṃ parisuddhasālipiṇḍasaṅkhacuṇṇapiṇḍavaṇṇaṃ hoti. |
And on its shoulders, it has a mane like a blanket worth a hundred thousand, and the rest of its body is the color of a heap of pure sālī rice or a heap of conch-shell powder. |
imesu catūsu sīhesu ayaṃ kesarasīho idha adhippeto. |
Among these four lions, the maned lion is intended here. |
♦ migarājāti sabbamigagaṇassa rājā. |
♦ "The king of beasts" means the king of the entire host of beasts. |
āsayāti vasanaṭṭhānato, suvaṇṇaguhato vā rajatamaṇiphalikamanosilāguhato vā nikkhamatīti vuttaṃ hoti. |
"From his lair" means from his dwelling place; it is said that he comes out from a golden cave, or a silver, jewel, crystal, or red arsenic cave. |
nikkhamamāno panesa catūhi kāraṇehi nikkhamati andhakārapīḷito vā ālokatthāya, uccārapassāvapīḷito vā tesaṃ vissajjanatthāya, jighacchāpīḷito vā gocaratthāya, sambhavapīḷito vā assaddhammapaṭisevanatthāya. |
And when he comes out, he comes out for four reasons: oppressed by darkness, for the sake of light; oppressed by the need to urinate and defecate, for the sake of discharging them; oppressed by hunger, for the sake of prey; or oppressed by the urge to mate, for the sake of practicing the low act. |
idha pana gocaratthāya nikkhamanto adhippeto. |
But here, coming out for the sake of prey is intended. |
♦ vijambhatīti suvaṇṇatale vā rajatamaṇiphalikamanosilātalānaṃ vā aññatarasmiṃ dve pacchimapāde samaṃ patiṭṭhāpetvā purimapāde purato pasāretvā sarīrassa pacchābhāgaṃ ākaḍḍhitvā purimabhāgaṃ abhiharitvā piṭṭhiṃ nāmetvā gīvaṃ ukkhipitvā asanisaddaṃ karonto viya nāsapuṭāni pothetvā sarīralaggaṃ rajaṃ vidhunanto vijambhati. |
♦ "He stretches" means on a golden ground or on a ground of silver, jewel, crystal, or red arsenic, having placed his two hind paws evenly, he stretches his forepaws forward, pulls back the rear part of his body, brings forward the front part, bends his back, raises his neck, and making a sound like thunder, snorting through his nostrils and shaking off the dust clinging to his body, he stretches. |
vijambhanabhūmiyañca pana taruṇavacchako viya aparāparaṃ javati, javato panassa sarīraṃ andhakāre paribbhamantaṃ alātaṃ viya khāyati. |
And on the ground where he stretches, he runs back and forth like a young calf, and as he runs, his body appears in the darkness like a whirling firebrand. |
♦ anuviloketīti kasmā anuviloketi? |
♦ "He looks around" — why does he look around? |
parānuddayatāya. tasmiṃ kira sīhanādaṃ nadante papātāvāṭādīsu visamaṭṭhānesu carantā hatthigokaṇṇamahiṃsādayo pāṇā papātepi āvāṭepi patanti, tesaṃ anuddayāya anuviloketi. |
Out of compassion for others. For when he utters the lion's roar, creatures such as elephants, gaur, and buffaloes, wandering in uneven places like precipices and pits, fall into the precipices and pits. He looks around out of compassion for them. |
kiṃ panassa luddassa paramaṃsakhādino anuddayā nāma atthīti? |
But does he, a cruel meat-eater, have any compassion at all? |
āma atthi. |
Yes, he has. |
tathā hi “kiṃ me bahūhi ghātitehī”ti attano gocaratthāyāpi khuddake pāṇe na gaṇhāti. |
For thus, thinking, "What is the use of my killing many?" he does not seize even small creatures for his prey. |
evaṃ anuddayaṃ karoti, vuttampi cetaṃ — “māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin”ti . |
Thus he has compassion, and this is also said: "May I not bring about the destruction of small creatures who have gone into difficult places." |
♦ sīhanādaṃ nadatīti tikkhattuṃ tāva abhītanādaṃ nadati. |
♦ "He lets out a lion's roar" means he lets out a fearless roar three times. |
evañca panassa vijambhanabhūmiyaṃ ṭhatvā nadantassa saddo samantā tiyojanapadesaṃ ekaninnādaṃ karoti, tamassa ninnādaṃ sutvā tiyojanabbhantaragatā dvipadacatuppadagaṇā yathāṭhāne ṭhātuṃ na sakkonti. |
And when he roars standing on the stretching-ground, his sound makes the area for three leagues around a single roar. Hearing that roar, the hosts of two-footed and four-footed creatures within three leagues are not able to remain in their places. |
gocarāya pakkamatīti āhāratthāya gacchati. |
"He sets out for prey" means he goes for food. |
kathaṃ? so hi vijambhanabhūmiyaṃ ṭhatvā dakkhiṇato vā vāmato vā uppatanto usabhamattaṃ ṭhānaṃ gaṇhāti, uddhaṃ uppatanto cattāripi aṭṭhapi usabhaṭṭhānāni uppatati, same ṭhāne ujukaṃ pakkhandanto soḷasausabhamattampi vīsatiusabhamattampi ṭhānaṃ pakkhandati, thalā vā pabbatā vā pakkhandanto saṭṭhiusabhamattampi asītiusabhamattampi ṭhānaṃ pakkhandati, antarāmagge rukkhaṃ vā pabbataṃ vā disvā taṃ pariharanto vāmato vā dakkhiṇato vā uddhaṃ vā usabhamattaṃ apakkamati. |
How? Standing on the stretching-ground and leaping to the right or to the left, he covers a distance of a bull's length. Leaping upwards, he leaps four or even eight bull-lengths. Leaping straight ahead on level ground, he leaps a distance of sixteen or even twenty bull-lengths. Leaping from level ground or from a mountain, he leaps a distance of sixty or even eighty bull-lengths. Seeing a tree or a mountain in his path, avoiding it, he moves a bull's length to the left or right or upwards. |
tatiyaṃ pana sīhanādaṃ naditvā teneva saddhiṃ tiyojane ṭhāne paññāyati, tiyojanaṃ gantvā nivattitvā ṭhito attanova nādassa anunādaṃ suṇāti. |
And having uttered the third lion's roar, with that very sound he is seen in a place three leagues away. Having gone three leagues and returned, standing, he hears the echo of his own roar. |
evaṃ sīghena javena pakkamati. |
Thus he moves with swift speed. |
♦ yebhuyyenāti pāyena. |
♦ "For the most part" means usually. |
bhayaṃ santāsaṃ saṃveganti sabbaṃ cittutrāsasseva nāmaṃ. |
"Fear, terror, and trepidation" are all names for agitation of the mind. |
sīhassa hi saddaṃ sutvā bahū bhāyanti, appakā na bhāyanti. |
For when they hear the lion's sound, many are afraid; a few are not afraid. |
ke pana teti? |
But who are they? |
samasīho hatthājānīyo assājānīyo usabhājānīyo purisājānīyo khīṇāsavoti. |
An equal lion, a thoroughbred elephant, a thoroughbred horse, a thoroughbred bull, a thoroughbred man, and one whose cankers are destroyed. |
kasmā panete na bhāyantīti? |
But why are they not afraid? |
samasīho tāva “jātigottakulasūrabhāvehi samānosmī”ti na bhāyati, hatthājānīyādayo attano sakkāyadiṭṭhibalavatāya na bhāyanti, khīṇāsavo sakkāyadiṭṭhiyā pahīnattā na bhāyati. |
An equal lion is not afraid, thinking, "We are equal in birth, lineage, clan, and courage." The thoroughbred elephants and so on are not afraid because of the strength of their personality-view. One whose cankers are destroyed is not afraid because his personality-view is abandoned. |
♦ bilāsayāti bile sayantā bilavāsino ahinakulagodhādayo. |
♦ "Those in holes" means those who dwell in holes, hole-dwellers, such as snakes, ichneumons, and iguanas. |
udakāsayāti udakavāsino macchakacchapādayo. |
"Those in the water" means water-dwellers, such as fish and turtles. |
vanāsayāti vanavāsino hatthiassagokaṇṇamigādayo. |
"Those in the forest" means forest-dwellers, such as elephants, horses, gaur, and deer. |
pavisantīti “idāni āgantvā gaṇhissatī”ti maggaṃ oloketvā pavisanti. |
"They enter" means thinking, "Now he will come and seize us," they look at the path and enter. |
daḷhehīti thirehi. |
"With strong" means with firm. |
varattehīti cammarajjūhi. |
"Leather thongs" means with hide ropes. |
mahiddhikotiādīsu vijambhanabhūmiyaṃ ṭhatvā dakkhiṇapassādīhi usabhamattaṃ, ujuṃ vīsatiusabhamattādilaṅghanavasena mahiddhikatā, sesamigānaṃ adhipatibhāvena mahesakkhatā, samantā tiyojanaṭṭhāne saddaṃ sutvā palāyantānaṃ vasena mahānubhāvatā veditabbā. |
In "of great psychic power," etc., the great psychic power should be understood in terms of leaping a bull's length from the stretching-ground to the right side, etc., and twenty bull's lengths straight ahead; the great majesty in terms of being the lord of the other beasts; and the great power in terms of those who flee upon hearing the sound for three leagues around. |
♦ evameva khoti bhagavā tesu tesu suttantesu tathā tathā attānaṃ kathesi. |
♦ "Even so" means the Blessed One in various suttas spoke of himself in such ways. |
“sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti imasmiṃ tāva sutte sīhasadisaṃ attānaṃ kathesi. |
In this sutta, "Lion, O monks, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One," he made himself like a lion. |
“bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanan”ti imasmiṃ vejjasadisaṃ, “brāhmaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacanan”ti imasmiṃ brāhmaṇasadisaṃ, “puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanan”ti imasmiṃ maggadesakapurisasadisaṃ, “rājāhamasmi, selā”ti imasmiṃ rājasadisaṃ. |
In this one, "A physician and surgeon, Sunakkhatta, is a designation for the Tathāgata," he made himself like a doctor. In this one, "A brahmin, O monks, is a designation for the Tathāgata," he made himself like a brahmin. In this one, "A man skilled in the path, Tissa, is a designation for the Tathāgata," he made himself like a man who points out the path. In this one, "I am a king, Sela," he made himself like a king. |
imasmiṃ pana sutte sīhasadisameva katvā attānaṃ kathento evamāha. |
But in this sutta, speaking of himself as like a lion, he said thus. |
♦ tatrāyaṃ sadisatā — sīhassa kañcanaguhādīsu vasanakālo viya hi tathāgatassa dīpaṅkarapādamūle katābhinīhārassa aparimitakālaṃ pāramiyo pūretvā pacchimabhave paṭisandhiggahaṇena ceva mātukucchito nikkhamanena ca dasasahassilokadhātuṃ kampetvā vuddhimanvāya dibbasampattisadisaṃ sampattiṃ anubhavamānassa tīsu pāsādesu nivāsakālo daṭṭhabbo. |
♦ Therein, this is the similarity: just as is the time of the lion's dwelling in a golden cave and so on, so should be seen the time of the Tathāgata's dwelling in the three palaces, who, having made his aspiration at the feet of Dīpaṅkara and fulfilled the perfections for an immeasurable time, in his last existence, by his conception and by his coming forth from his mother's womb, causing the ten-thousand-world-system to shake, and having grown up and experienced a fortune like a divine fortune. |
sīhassa kañcanaguhādito nikkhantakālo viya tathāgatassa ekūnatiṃsasaṃvacchare vivaṭena dvārena kaṇḍakaṃ āruyha channasahāyassa nikkhamitvā tīṇi rajjāni atikkamitvā anomānadītīre brahmunā dinnāni kāsāyāni paridahitvā pabbajitassa sattame divase rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavagiripabbhāre katabhattakiccassa sammāsambodhiṃ patvā paṭhamameva magadharaṭṭhaṃ āgamanatthāya yāva rañño paṭiññādānakālo. |
Just as is the time of the lion's coming out from the golden cave and so on, so is the time from the Tathāgata's going forth at the age of twenty-nine, through an open door, mounted on Kaṇḍaka, with Channa as his companion, having crossed three kingdoms, on the bank of the river Anomā, having donned the saffron robes given by Brahmā and gone forth, on the seventh day going to Rājagaha, there going for alms, and having eaten his meal on the Paṇḍava mountain slope, having attained perfect enlightenment, for the first time coming to the Magadha country, up to the time of giving his promise to the king. |
♦ sīhassa vijambhanakālo viya tathāgatassa dinnapaṭiññassa āḷārakālāmaupasaṅkamanaṃ ādiṃ katvā yāva sujātāya dinnapāyāsassa ekūnapaṇṇāsāya piṇḍehi paribhuttakālo veditabbo. |
♦ Just as is the time of the lion's stretching, so should be understood the time from the Tathāgata's giving his promise, approaching Āḷāra Kālāma as the first, up to his eating the rice-gruel given by Sujātā in forty-nine morsels. |
sīhassa sarīravidhunanaṃ viya sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā dasasahassacakkavāḷadevatāhi thomiyamānassa gandhādīhi pūjiyamānassa tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ attharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnassa taṃkhaṇaññeva mārabalaṃ vidhametvā tīsu yāmesu tisso vijjā visodhetvā anulomappaṭilomaṃ paṭiccasamuppādamahāsamuddaṃ yamakañāṇamanthanena manthentassa sabbaññutaññāṇe paṭividdhe tadanubhāvena dasasahassilokadhātukampanaṃ veditabbaṃ. |
Just as is the lion's shaking of its body, so, in the evening, taking the eight handfuls of grass given by Sottiya, being praised by the deities of the ten-thousand-world-system, being worshipped with scents and so on, having circumambulated the Bodhi tree three times, having ascended the Bodhi-maṇḍa, on a spot fourteen cubits high, having spread a grass mat, having resolved on the fourfold effort and sat down, at that very moment having vanquished the army of Māra, in the three watches of the night having purified the three knowledges, churning the great ocean of dependent origination forwards and backwards with the churning-rod of the twin knowledge, when the knowledge of omniscience was penetrated, by its power the shaking of the ten-thousand-world-system should be understood. |
♦ sīhassa catudisāvilokanaṃ viya paṭividdhasabbaññutaññāṇassa sattasattāhaṃ bodhimaṇḍe viharitvā paribhuttamadhupiṇḍikāhārassa ajapālanigrodhamūle mahābrahmuno dhammadesanāyācanaṃ paṭiggahetvā tattha viharantassa ekādasame divase “sve āsāḷhipuṇṇamā bhavissatī”ti paccūsasamaye “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti āḷārudakānaṃ kālakatabhāvaṃ ñatvā dhammadesanatthāya pañcavaggiyānaṃ olokanaṃ daṭṭhabbaṃ. |
♦ Just as is the lion's looking in the four directions, so, having penetrated the knowledge of omniscience, having dwelt at the Bodhi-maṇḍa for seven weeks, having eaten the food of honey-cakes, at the foot of the Ajapāla banyan tree, having accepted the request of the great Brahmā to teach the Dhamma, while dwelling there, on the eleventh day, thinking, "Tomorrow will be the full moon of Āsāḷha," at dawn, thinking, "To whom shall I first teach the Dhamma?", knowing that Āḷāra and Udaka were dead, for the purpose of teaching the Dhamma, the looking at the group of five should be seen. |
sīhassa gocaratthāya tiyojanaṃ gamanakālo viya attano pattacīvaraṃ ādāya “pañcavaggiyānaṃ dhammacakkaṃ pavattessāmī”ti pacchābhatte ajapālanigrodhato vuṭṭhitassa aṭṭhārasayojanamaggaṃ gamanakālo. |
Just as is the time of the lion's going three leagues for prey, so, taking his own bowl and robe, thinking, "I will set the wheel of the Dhamma in motion for the group of five," after the meal, having arisen from the Ajapāla banyan tree, is the time of his going the eighteen-league-long road. |
♦ sīhassa sīhanādakālo viya tathāgatassa aṭṭhārasayojanamaggaṃ gantvā pañcavaggiye saññāpetvā acalapallaṅke nisinnassa dasahi cakkavāḷasahassehi sannipatitena devagaṇena parivutassa “dveme, bhikkhave, antā pabbajitena na sevitabbā”tiādinā nayena dhammacakkappavattanakālo veditabbo. |
♦ Just as is the time of the lion's roar, so should be understood the time of the Tathāgata's setting the wheel of the Dhamma in motion, having gone the eighteen-league-long road, having convinced the group of five, seated on the immovable cross-legged posture, surrounded by the assembly of devas gathered from the ten thousand world-systems, by the method of "These two extremes, O monks, should not be followed by one who has gone forth," and so on. |
imasmiṃ ca pana pade desiyamāne tathāgatasīhassa dhammaghoso heṭṭhā avīciṃ upari bhavaggaṃ gahetvā dasasahassilokadhātuṃ paṭicchādesi. |
And when this phrase was being spoken, the Dhamma-sound of the Tathāgata-lion, taking in Avīci below and the peak of existence above, covered the ten-thousand-world-system. |
sīhassa saddena khuddakapāṇānaṃ santāsāpajjanakālo viya tathāgatassa tīṇi lakkhaṇāni dīpetvā cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi vibhajitvā dhammaṃ kathentassa dīghāyukānaṃ devānaṃ ñāṇasantāsassa uppattikālo veditabbo. |
Just as is the time of the small creatures' being seized with terror by the lion's sound, so, when the Tathāgata, having pointed out the three characteristics, having divided the four truths into sixteen aspects and sixty thousand methods, was teaching the Dhamma, should be understood the time of the arising of the terror of knowledge for the long-lived devas. |
♦ aparo nayo — sīho viya sabbaññutaṃ patto tathāgato, āsayabhūtāya kanakaguhāya nikkhamanaṃ viya gandhakuṭito nikkhamanakālo, vijambhanaṃ viya dhammasabhaṃ upasaṅkamanakālo, disāvilokanaṃ viya parisāvilokanaṃ, sīhanādanadanaṃ viya dhammadesanākālo, gocarāya pakkamanaṃ viya paravādanimmaddanatthāya gamanaṃ. |
♦ Another method: the Tathāgata who has attained omniscience is like a lion; the time of his coming out of the Gandhakuṭī is like the coming out of the lair, the golden cave; the time of his approaching the Dhamma hall is like the stretching; the looking at the assembly is like the looking at the directions; the time of teaching the Dhamma is like the roaring of the lion's roar; the going for the purpose of crushing the views of others is like the setting out for prey. |
♦ aparo nayo — sīho viya tathāgato, himavantanissitāya kañcanaguhāya nikkhamanaṃ viya ārammaṇavasena nibbānanissitāya phalasamāpattiyā vuṭṭhānaṃ, vijambhanaṃ viya paccavekkhaṇañāṇaṃ, disāvilokanaṃ viya veneyyasattavilokanaṃ, sīhanādo viya sampattaparisāya dhammadesanā, gocarāya pakkamanaṃ viya asampattānaṃ veneyyasattānaṃ santikūpasaṅkamanaṃ veditabbaṃ. |
♦ Another method: the Tathāgata is like a lion; his arising from the attainment of the fruit, which is based on Nibbāna as its object, is like the coming out of the golden cave situated in the Himalayas; the knowledge of reviewing is like the stretching; the looking at beings to be tamed is like the looking at the directions; the teaching of the Dhamma to the assembled assembly is like the lion's roar; the approaching the presence of untamed beings to be tamed is like the setting out for prey, should be understood. |
♦ yadāti yasmiṃ kāle. |
♦ "When" means at which time. |
tathāgatoti heṭṭhā vuttehi aṭṭhahi kāraṇehi tathāgato. |
"The Tathāgata" means the Tathāgata for the eight reasons stated below. |
loketi sattaloke. |
"In the world" means in the world of beings. |
uppajjatīti abhinīhārato paṭṭhāya yāva bodhipallaṅkā vā arahattamaggañāṇā vā uppajjati nāma, arahattaphale pana patte uppanno nāma. |
"Arises" means from the aspiration up to the Bodhi-seat or the knowledge of the Arahant-path, he is said to arise; but when he has reached the fruit of Arahantship, he is said to have arisen. |
arahaṃ sammāsambuddhotiādīni visuddhimagge buddhānussatiniddese vitthāritāni. |
"An Arahant, a Perfectly Enlightened One," etc., are explained in detail in the Visuddhimagga in the section on the recollection of the Buddha. |
♦ iti sakkāyoti ayaṃ sakkāyo, ettako sakkāyo, na ito bhiyyo sakkāyo atthīti. |
♦ "This is personality, this much is personality, there is no personality beyond this." |
ettāvatā sabhāvato sarasato pariyantato paricchedato parivaṭumato sabbepi pañcupādānakkhandhā dassitā honti. |
By this much, all the five aggregates of clinging are shown in terms of their own nature, their own essence, their limit, their boundary, and their scope. |
iti sakkāyasamudayoti ayaṃ sakkāyassa samudayo nāma. |
"This is the origin of personality" means this is called the origin of personality. |
ettāvatā “āhārasamudayā rūpasamudayo”tiādi sabbaṃ dassitaṃ hoti. |
By this much, all such as "from the origin of nutriment is the origin of form" is shown. |
iti sakkāyassa atthaṅgamoti ayaṃ sakkāyassa atthaṅgamo. |
"This is the cessation of personality" means this is the cessation of personality. |
imināpi “āhāranirodhā rūpanirodho”tiādi sabbaṃ dassitaṃ hoti. |
With this also, all such as "from the cessation of nutriment is the cessation of form" is shown. |
♦ vaṇṇavantoti sarīravaṇṇena vaṇṇavanto. |
♦ "Possessing beauty" means possessing beauty of body. |
dhammadesanaṃ sutvāti pañcasu khandhesu paṇṇāsalakkhaṇappaṭimaṇḍitaṃ tathāgatassa dhammadesanaṃ sutvā. |
"Having heard the teaching of the Dhamma" means having heard the teaching of the Dhamma of the Tathāgata, adorned with the fifty characteristics in the five aggregates. |
yebhuyyenāti idha ke ṭhapeti? |
"For the most part" — who does it exclude here? |
ariyasāvake deve. |
The noble disciples, the devas. |
tesaṃ hi khīṇāsavattā cittutrāsabhayampi na uppajjati, saṃviggassa yoniso padhānena pattabbaṃ pattatāya ñāṇasaṃvegopi. |
For them, because of the destruction of the cankers, not even the fear of mental agitation arises, nor the spiritual agitation of knowledge, because they have attained what is to be attained by a diligent person who has been stirred by a sense of urgency. |
itarāsaṃ pana devatānaṃ “tāso heso, bhikkhave, aniccan”ti manasikarontānaṃ cittutrāsabhayampi, balavavipassanākāle ñāṇabhayampi uppajjati. |
But for the other deities, when they contemplate, "This is terror, O monks, it is impermanent," both the fear of mental agitation and, at the time of strong insight, the fear of knowledge arise. |
bhoti dhammālapanamattametaṃ. |
"Bho" is just a term of address in the Dhamma. |
sakkāyapariyāpannāti pañcakkhandhapariyāpannā. |
"Included in personality" means included in the five aggregates. |
iti tesaṃ sammāsambuddhe vaṭṭadosaṃ dassetvā tilakkhaṇāhataṃ katvā dhammaṃ desente ñāṇabhayaṃ nāma okkamati. |
Thus, when he teaches them the Dhamma, showing the fault of the round in the Perfectly Enlightened One and striking it with the three characteristics, the fear of knowledge descends upon them. |
♦ abhiññāyāti jānitvā. |
♦ "Having known directly" means having known. |
dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. |
"The wheel of the Dhamma" means both the knowledge of penetration and the knowledge of teaching. |
paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi paṭivijjhi. |
The knowledge of penetration is the name for the knowledge by which, sitting on the Bodhi-seat, he penetrated the four truths in sixteen aspects and with sixty thousand methods. |
desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. |
The knowledge of teaching is the name for the knowledge by which he set in motion the wheel of the Dhamma with its three revolutions and twelve aspects. |
ubhayampetaṃ dasabalassa ure jātañāṇameva. |
Both of these are the knowledge born in the breast of the one with ten powers. |
tesu dhammadesanāñāṇaṃ gahetabbaṃ. |
Among them, the knowledge of teaching should be taken. |
taṃ panesa yāva aṭṭhārasabrahmakoṭīhi saddhiṃ aññākoṇḍaññattherassa sotāpattiphalaṃ na uppajjati, tāva pavatteti nāma. |
And he is said to set it in motion until the fruit of stream-entry arises for the elder Aññākoṇḍañña, along with the eighteen crores of Brahmās. |
tasmiṃ uppanne pavattitaṃ nāma hotīti veditabbaṃ. |
When that has arisen, it is said to have been set in motion, it should be understood. |
appaṭipuggaloti sadisapuggalarahito. |
"Without a counterpart" means devoid of an equal person. |
yasassinoti parivārasampannā. |
"Renowned" means endowed with a retinue. |
tādinoti lābhālābhādīhi ekasadisassa. |
"Of the 'such-like one'" means of the one who is the same in gain and loss and so on. |
♦ 4. pasādasuttavaṇṇanā AN 4.34 |
♦ 4. Commentary on the Sutta on Faith AN 4:181 , |
181 , |
|
♦ 34. catutthe aggesu pasādā, aggā vā pasādāti aggappasādā. |
♦ 34. In the fourth, "faith in the highest things," or "the highest faith" is aggappasādā. |
yāvatāti yattakā. |
"As many as" means however many. |
apadāti nippadā ahimacchādayo. |
"Footless" means without feet, such as snakes and fish. |
dvipadāti manussapakkhiādayo. |
"Two-footed" means humans, birds, and so on. |
catuppadāti hatthiassādayo. |
"Four-footed" means elephants, horses, and so on. |
bahuppadāti satapadiādayo. |
"Many-footed" means centipedes and so on. |
nevasaññināsaññinoti bhavagge nibbattasattā. |
"Neither percipient nor non-percipient" means beings born at the peak of existence. |
aggamakkhāyatīti guṇehi aggo uttamo seṭṭhoti akkhāyati. |
"Is declared the highest" means by his qualities he is declared the highest, the supreme, the best. |
asaṅkhatāti nibbānameva gahetvā vuttaṃ. |
"The unconditioned" is said taking Nibbāna itself. |
virāgotiādīni nibbānasseva nāmāni. |
"Dispassion," etc., are names for Nibbāna itself. |
tañhi āgamma sabbakilesā virajjanti, sabbe rāgamadādayo madā nimmadā honti, abhāvaṃ gacchanti, sabbā pipāsā vinayaṃ upenti, sabbe ālayā samugghātaṃ gacchanti, vaṭṭāni upacchijjanti, taṇhā khīyanti, vaṭṭadukkhā nirujjhanti, sabbe pariḷāhā nibbāyanti. |
For, depending on it, all defilements fade away, all intoxications such as the intoxication of passion become non-intoxications, they go to non-existence, all thirsts come to an end, all attachments are uprooted, the rounds of existence are cut off, craving is destroyed, the suffering of the round ceases, all fevers are extinguished. |
tasmā etāni nāmāni labhati. |
Therefore it obtains these names. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 5. vassakārasuttavaṇṇanā AN 4.35 |
♦ 5. Commentary on the Sutta on Vassakāra |
♦ 35. pañcame anussaritāti anugantvā saritā, aparāparaṃ sarituṃ samatthoti attho. |
♦ 35. In the fifth, "remembered" means followed and remembered, the meaning is "able to remember again and again." |
dakkhoti cheko. |
"Skilled" means clever. |
tatrupāyāyāti “imasmiṃ kāle imaṃ nāma kattabban”ti evaṃ tattha tattha upāyabhūtāya paññāya samannāgato. |
For that means" means endowed with the wisdom that is the means in each and every case, thus: "at this time this should be done. |
anumoditabbanti abhinanditabbaṃ. |
"To be approved" means to be commended. |
paṭikkositabbanti paṭikkhipitabbaṃ. |
"To be censured" means to be rejected. |
neva kho tyāhanti neva kho te ahaṃ. |
I do not indeed say to you. |
kasmā panetaṃ bhagavā nābhinandati, nappaṭikkhipatīti? |
But why does the Blessed One not commend it, not reject it? |
lokiyattā nābhinandati, lokiyaṃ atthaṃ gahetvā ṭhitattā nappaṭikkosati. |
He does not commend it because it is mundane; he does not censure it because it is established taking a mundane meaning. |
bahussa janatāti bahu assa janatā. |
"Much is his following" means his following is great. |
idañca karaṇatthe sāmivacanaṃ veditabbaṃ. |
And this should be understood as the genitive in the sense of the instrumental. |
ariye ñāyeti sahavipassanake magge. |
"In the noble law" means in the path that is accompanied by insight. |
kalyāṇadhammatā kusaladhammatātipi tasseva nāmāni. |
"The nature of the good, the nature of the wholesome" are also names for that same thing. |
yaṃ vitakkanti nekkhammavitakkādīsu aññataraṃ. |
"Whatever thought" means any one of the thoughts of renunciation and so on. |
na taṃ vitakkaṃ vitakketīti kāmavitakkādīsu ekampi na vitakketi. |
"He does not think that thought" means he does not think even one of the thoughts of sensual desire and so on. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for that same thing. |
vitakkapatheti ettha vitakkoyeva vitakkapatho. |
Here, in "the path of thought," thought itself is the path of thought. |
ahañhi brāhmaṇātiādīsu paṭhamanayena khīṇāsavassa sīlañceva bāhusaccañca kathitaṃ, dutiyatatiyehi khīṇāsavassa kiriyavitakkāni ceva kiriyajjhānāni ca, catutthena khīṇāsavabhāvo kathitoti veditabbo. |
In "I, brahmin," etc., in the first method, the virtue and great learning of one whose cankers are destroyed are spoken of; in the second and third, the functional thoughts and functional jhānas of one whose cankers are destroyed; in the fourth, the state of one whose cankers are destroyed should be understood as spoken of. |
♦ maccupāsappamocananti maccupāsā pamocanakaṃ maggaṃ. |
♦ "The liberator from the snare of death" means the path that liberates from the snare of death. |
ñāyaṃ dhammanti sahavipassanakaṃ maggaṃ. |
"The law, the Dhamma" means the path accompanied by insight. |
disvā ca sutvā cāti ñāṇeneva passitvā ca suṇitvā ca. |
"Having seen and having heard" means having seen and having heard with knowledge itself. |
sesamettha uttānameva. |
The rest here is clear in meaning. |
♦ 6. doṇasuttavaṇṇanā AN 4.36 |
♦ 6. Commentary on the Sutta on Doṇa |
♦ 36. chaṭṭhe antarā ca ukkaṭṭhaṃ antarā ca setabyanti ettha ukkaṭṭhāti ukkāhi dhārīyamānāhi māpitattā evaṃladdhavohāraṃ nagaraṃ. |
♦ 36. In the sixth, in "between Ukkaṭṭhā and between Setabya," "Ukkaṭṭhā" is a city that received its name because it was measured out by torches being held up. |
setabyanti atīte kassapasammāsambuddhassa jātanagaraṃ. |
"Setabya" was the birth city of the Perfectly Enlightened One Kassapa in the past. |
antarāsaddo pana kāraṇakhaṇacittavemajjhavivarādīsu vattati. |
But the word "antarā" (between) is used in the senses of reason, moment, mind, middle, and interval. |
“tadantaraṃ ko jāneyya aññatra tathāgatā”ti ca, “janā saṅgamma mantenti, mañca tañca kimantaran”ti ca ādīsu kāraṇe. |
In such as "Who could know the interval, other than a Tathāgata?" and "People come together and deliberate, 'What is the interval between me and you?'", it is in the sense of reason. |
“addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī”tiādīsu khaṇe. |
In such as "A certain woman, venerable sir, saw me washing a bowl in the interval of a flash of lightning," it is in the sense of moment. |
“yassantarato na santi kopā”tiādīsu citte. |
In such as "For whom there are no angers within," it is in the sense of mind. |
“antarāvosānamāpādī”tiādīsu vemajjhe. |
In such as "He came to an end in the middle," it is in the sense of middle. |
“apicāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī”tiādīsu vivare. |
In such as "And this Tapodā river comes from the interval between the two great hells," it is in the sense of interval. |
svāyamidha vivare vattati. |
Here it is used in the sense of interval. |
tasmā ukkaṭṭhāya ca setabyassa ca vivareti evamettha attho daṭṭhabbo. |
Therefore, "the interval between Ukkaṭṭhā and Setabya," thus the meaning should be seen here. |
antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. |
But because it is joined with the word "antarā," the objective case is used. |
īdisesu ca ṭhānesu akkharacintakā “antarā gāmañca nadiñca yātī”ti evaṃ ekameva antarāsaddaṃ payuñjanti, so dutiyapadenapi yojetabbo hoti, ayojiyamāne upayogavacanaṃ na pāpuṇāti. |
And in such places, grammarians use only one "antarā" word, as in "He goes between the village and the river," and it has to be connected with the second word also; if it is not connected, the objective case is not obtained. |
idha pana yojetvā eva vutto. |
But here it is stated with the connection made. |
♦ addhānamaggappaṭipanno hotīti addhānasaṅkhātaṃ maggaṃ paṭipanno hoti, dīghamagganti attho. |
♦ "He had entered upon the long road" means he had entered upon the road called 'the long road', the meaning is "the long road." |
kasmā paṭipannoti? |
Why had he entered upon it? |
taṃ divasaṃ kira bhagavā idaṃ addasa “mayi taṃ maggaṃ paṭipanne doṇo brāhmaṇo mama padacetiyāni passitvā padānupadiko hutvā mama nisinnaṭṭhānaṃ āgantvā pañhaṃ pucchissati. |
On that day, it is said, the Blessed One saw this: "When I have entered upon that road, the brahmin Doṇa, seeing my footprint-shrines, will become a follower of my footprints and, coming to the place where I am seated, will ask a question. Then I will teach him one truth-Dhamma. The brahmin, having penetrated the three fruits of recluseship, will speak a praise called the Doṇa-thunder, of twelve thousand verses, and when I have attained final Nibbāna, he will pacify a great quarrel that has arisen in all of Jambudīpa and will distribute the relics." |
athassāhaṃ ekaṃ saccadhammaṃ desessāmi . |
For this reason, he entered upon it. |
brāhmaṇo tīṇi sāmaññaphalāni paṭivijjhitvā dvādasapadasahassaparimāṇaṃ doṇagajjitaṃ nāma vaṇṇaṃ vatvā mayi parinibbute sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājessatī”ti. |
"And the brahmin Doṇa" means the brahmin Doṇa also, having made the three Vedas proficient and teaching the arts to five hundred young men, on that day, having risen early in the morning and attended to his body, having put on a garment worth a hundred, having arranged a garment worth five hundred over one shoulder, having put on the sacrificial thread, wearing red-rimmed sandals, with a retinue of five hundred young men, he set out on that same road. |
iminā kāraṇena paṭipanno. |
Referring to this, it was said. |
doṇopi sudaṃ brāhmaṇoti doṇo brāhmaṇopi tayo vede paguṇe katvā pañcasate māṇavake sippaṃ vācento taṃdivasaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ katvā satagghanakaṃ nivāsetvā pañcasatagghanakaṃ ekaṃsavaragataṃ katvā āmuttayaññasutto rattavaṭṭikā upāhanā ārohitvā pañcasatamāṇavakaparivāro tameva maggaṃ paṭipajji. |
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taṃ sandhāyetaṃ vuttaṃ. |
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♦ pādesūti pādehi akkantaṭṭhānesu. |
♦ "In the feet" means in the places trodden by the feet. |
cakkānīti lakkhaṇacakkāni. |
"Wheels" means the wheels of the characteristics. |
kiṃ pana bhagavato gacchantassa akkantaṭṭhāne padaṃ paññāyatīti? |
But does the footprint appear in the place trodden by the Blessed One as he is walking? |
na paññāyati . |
It does not appear. |
kasmā? sukhumattā mahābalattā mahājanānuggahena ca. |
Why? Because of its subtlety, great power, and his compassion for the great populace. |
buddhānañhi sukhumacchavitāya akkantaṭṭhānaṃ tūlapicuno patiṭṭhitaṭṭhānaṃ viya hoti, padavaḷañjo na paññāyati. |
For of the Buddhas, because of their subtle skin, the place trodden is like the place where a tuft of cotton has rested; the mark of the foot does not appear. |
yathā ca balavato vātajavasindhavassa paduminipattepi akkantamattameva hoti, evaṃ mahābalatāya tathāgatena akkantaṭṭhānaṃ akkantamattameva hoti, na tattha padavaḷañjo paññāyati. |
And just as for a strong wind-swift Sindh horse, there is only the mere treading on a lotus leaf, so for the Tathāgata, because of his great power, the place trodden is only a mere treading; the mark of the foot does not appear there. |
buddhānañca anupadaṃ mahājanakāyo gacchati, tassa satthu padavaḷañjaṃ disvā maddituṃ avisahantassa gamanavicchedo bhaveyya. |
And in the footsteps of the Buddhas, a great crowd of people follows. For them, seeing the mark of the Teacher's foot, not being able to bear to tread on it, their journey would be interrupted. |
tasmā akkantākkantaṭṭhāne yopi padavaḷañjo bhaveyya, so antaradhāyateva. |
Therefore, even if there were a mark of the foot in the place trodden, it just disappears. |
doṇo pana brāhmaṇo tathāgatassa adhiṭṭhānavasena passi. |
But the brahmin Doṇa saw it by the power of the Tathāgata's resolution. |
bhagavā hi yassa padacetiyaṃ dassetukāmo hoti, taṃ ārabbha “asuko nāma passatū”ti adhiṭṭhāti. |
For the Blessed One, wishing to show his footprint-shrine to someone, makes a resolution concerning him, "Let so-and-so see." |
tasmā māgaṇḍiyabrāhmaṇo viya ayampi brāhmaṇo tathāgatassa adhiṭṭhānavasena addasa. |
Therefore, like the brahmin Māgaṇḍiya, this brahmin also saw it by the power of the Tathāgata's resolution. |
♦ pāsādikanti pasādajanakaṃ. |
♦ "Inspiring" means productive of faith. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for it. |
uttamadamathasamathamanuppattanti ettha uttamadamatho nāma arahattamaggo, uttamasamatho nāma arahattamaggasamādhi, tadubhayaṃ pattanti attho . |
Having attained the supreme taming and calming" means here, the supreme taming is the name for the path of Arahantship, the supreme calming is the name for the concentration of the path of Arahantship; the meaning is "having attained both. |
dantanti nibbisevanaṃ. |
"Tamed" means without craving. |
guttanti gopitaṃ. |
"Guarded" means protected. |
saṃyatindriyanti rakkhitindriyaṃ. |
"With restrained faculties" means with protected faculties. |
nāganti chandādīhi agacchanato, pahīnakilese puna anāgacchanato, āguṃ akaraṇato, balavantaṭṭhenāti catūhi kāraṇehi nāgaṃ. |
"A Nāga" means a nāga for four reasons: because he does not go by desire and so on, because he does not come again to the abandoned defilements, because he does no wrong, and because of his strength. |
♦ devo no bhavaṃ bhavissatīti ettha “devo no bhavan”ti ettāvatāpi pucchā niṭṭhitā bhaveyya, ayaṃ pana brāhmaṇo “anāgate mahesakkho eko devarājā bhavissatī”ti anāgatavasena pucchāsabhāgeneva kathento evamāha. |
♦ "Will you become a deva, sir?" — here, the question would have been complete with just "Will you become a deva?", but this brahmin, speaking with the same form as a question about the future, "In the future, a great and powerful king of the devas will be," said thus. |
bhagavāpissa pucchāsabhāgeneva kathento na kho ahaṃ, brāhmaṇa, devo bhavissāmīti āha. |
The Blessed One also, speaking with the same form as his question, said, "No, brahmin, I will not become a deva." |
esa nayo sabbattha. |
This is the method everywhere. |
āsavānanti kāmāsavādīnaṃ catunnaṃ. |
"Of the cankers" means of the four, such as the canker of sensual desire. |
pahīnāti bodhipallaṅke sabbaññutaññāṇādhigameneva pahīnā. |
"Are abandoned" means are abandoned by the attainment of the knowledge of omniscience at the Bodhi-seat itself. |
anupalitto lokenāti taṇhādiṭṭhilepānaṃ pahīnattā saṅkhāralokena anupalitto. |
"Unsullied by the world" means unsullied by the world of formations because of the abandonment of the stains of craving and views. |
buddhoti catunnaṃ saccānaṃ buddhattā buddho iti maṃ dhārehi. |
"A Buddha" means a Buddha because of having awakened to the four truths; thus you should remember me. |
♦ yenāti yena āsavena. |
♦ "By which" means by which canker. |
devūpapatyassāti devūpapatti assa mayhaṃ bhaveyya. |
"A deva-becoming would be" means a deva-becoming would be for me. |
vihaṅgamoti ākāsacaro gandhabbakāyikadevo. |
"A bird" means a sky-farer, a gandhabba-bodied deva. |
viddhastāti vidhamitā. |
"Are destroyed" means are vanquished. |
vinaḷīkatāti vigatanaḷā vigatabandhanā katā. |
"Are uprooted" means are made to have their stalks gone, their bonds gone. |
vaggūti sundaraṃ. |
"Beautiful" means lovely. |
toyena nupalippatīti udakato ratanamattaṃ accuggamma ṭhitaṃ saraṃ sobhayamānaṃ bhamaragaṇaṃ hāsayamānaṃ toyena na lippati. |
"Is not smeared by water" means standing a jewel's length above the water, beautifying the lake, delighting the swarm of bees, it is not smeared by the water. |
tasmā buddhosmi brāhmaṇāti desanāpariyosāne tīṇi maggaphalāni pāpuṇitvā dvādasahi padasahassehi doṇagajjitaṃ nāma vaṇṇaṃ kathesi, tathāgate ca parinibbute jambudīpatale uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājesīti. |
"Therefore I am a Buddha, brahmin" — at the end of the discourse, he attained the three paths and fruits and spoke a praise called the Doṇa-thunder with twelve thousand verses. And when the Tathāgata had attained final Nibbāna, he pacified a great quarrel that had arisen in the land of Jambudīpa and distributed the relics. |
♦ 7. aparihāniyasuttavaṇṇanā AN 4.37 |
♦ 7. Commentary on the Sutta on Non-decline |
♦ 37. sattame nibbānasseva santiketi nibbānasantikeyeva carati. |
♦ 37. In the seventh, "he fares close to Nibbāna" means he fares in the very vicinity of Nibbāna. |
sīle patiṭṭhitoti pātimokkhasīle patiṭṭhito. |
"Established in virtue" means established in the virtue of the Pātimokkha. |
evaṃ vihārīti evaṃ viharanto. |
"Dwelling thus" means dwelling in this way. |
ātāpīti ātāpena vīriyena samannāgato. |
"Ardent" means endowed with ardor, with energy. |
yogakkhemassāti catūhi yogehi khemassa nibbānassa. |
"Of security from bondage" means of Nibbāna, which is security from the four bonds. |
pamāde bhayadassivāti pamādaṃ bhayato passanto. |
"Seeing danger in negligence" means seeing negligence as fearful. |
♦ 8. patilīnasuttavaṇṇanā AN 4.38 |
♦ 8. Commentary on the Sutta on Seclusion |
♦ 38. aṭṭhame panuṇṇapaccekasaccoti “idameva dassanaṃ saccaṃ, idameva saccan”ti evaṃ pāṭiekkaṃ gahitattā paccekasaṅkhātāni diṭṭhisaccāni panuṇṇāni nīhaṭāni pahīnāni assāti panuṇṇapaccekasacco. |
♦ 38. In the eighth, "one who has dispelled individual truths" means "this view alone is true, this alone is true," thus the truths of views, which are called individual because they are grasped individually, are dispelled, removed, abandoned for him. |
samavayasaṭṭhesanoti ettha avayāti anūnā, saṭṭhāti vissaṭṭhā, sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, sammā vissaṭṭhasabbaesanoti attho. |
In "one whose search is well-allayed," 'avayā' means 'not deficient,' 'saṭṭhā' means 'relinquished'; he for whom the search is well not deficient and relinquished is 'samavayasaṭṭhesano', the meaning is "one for whom all searching is well relinquished." |
patilīnoti nilīno ekībhāvaṃ upagato. |
"Secluded" means withdrawn, having gone into a state of oneness. |
puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. |
"Of the many recluses and brahmins" means of the many recluses and brahmins. |
ettha ca samaṇāti pabbajjūpagatā, brāhmaṇāti bhovādino. |
And here, "recluses" means those who have gone forth; "brahmins" means those who address others as "bho." |
puthupaccekasaccānīti bahūni pāṭekkasaccāni. |
"The many individual truths" means the many particular truths. |
nuṇṇānīti nīhaṭāni. |
"Are removed" means are taken away. |
panuṇṇānīti suṭṭhu nīhaṭāni. |
"Are well removed" means are thoroughly taken away. |
cattānīti vissaṭṭhāni. |
"Are relinquished" means are given up. |
vantānīti vamitāni. |
"Are vomited" means are vomited out. |
muttānīti chinnabandhanāni katāni. |
"Are released" means are made to have their bonds cut. |
pahīnānīti pajahitāni. |
"Are abandoned" means are given up. |
paṭinissaṭṭhānīti yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitāni. |
"Are forsaken" means are forsaken in such a way that they do not arise in the mind again. |
sabbānevetāni gahitagahaṇassa vissaṭṭhabhāvavevacanāni. |
All these are synonyms for the state of having relinquished a grasp that has been grasped. |
♦ kāmesanā pahīnā hotīti anāgāmimaggena pahīnā. |
♦ "The search for sensual pleasures is abandoned" means is abandoned by the path of the non-returner. |
bhavesanā pana arahattamaggena pahīyati. |
But the search for existence is abandoned by the path of Arahantship. |
“brahmacariyaṃ esissāmi gavesissāmī”ti evaṃ pavattajjhāsayasaṅkhātā brahmacariyesanāpi arahattamaggeneva paṭippassaddhiṃ vūpasamaṃ gacchati. |
The search for the holy life, which is characterized by the disposition that proceeds thus, "I will search for the holy life, I will seek it," also comes to rest, to pacification, by the path of Arahantship itself. |
diṭṭhibrahmacariyesanā pana sotāpattimaggeneva paṭippasambhatīti veditabbā. |
But the search for the holy life which is a matter of view should be understood as being pacified by the path of stream-entry itself. |
evaṃ kho, bhikkhaveti evaṃ catutthajjhānena passaddhakāyasaṅkhāro vūpasantāssāsapassāso nāma hoti. |
"Thus, monks" means thus, by the fourth jhāna, the bodily formation being calmed, he is said to have his in-breaths and out-breaths pacified. |
asmimānoti asmīti uppajjanako navavidhamāno. |
"The conceit 'I am'" means the ninefold conceit that arises as 'I am'. |
♦ gāthāsu kāmesanā bhavesanāti etā dve esanā, brahmacariyesanā sahāti tāhiyeva saha brahmacariyesanāti tissopi etā. |
♦ In the verses, "the search for sensual pleasures, the search for existence," these are two searches; "together with the search for the holy life," together with them is the search for the holy life, thus all three of them. |
idha ṭhatvā esanā paṭinissaṭṭhāti iminā padena saddhiṃ yojanā kātabbā. |
Here, a connection should be made with the phrase "the search is forsaken." |
iti saccaparāmāso, diṭṭhiṭṭhānā samussayāti “iti saccaṃ iti saccan”ti gahaṇaparāmāso ca diṭṭhisaṅkhātāyeva diṭṭhiṭṭhānā ca ye samussitattā uggantvā ṭhitattā samussayāti vuccanti, te sabbepi. |
Thus, "the grasping of a truth, the positions of view are entirely gone" — the grasping, "thus is truth, thus is truth," and the positions of view, which are just views, and which are called 'samussayā' because they are raised up, because they stand having risen up, all of them. |
idha ṭhatvā diṭṭhiṭṭhānā samūhatāti iminā padena saddhiṃ yojanā kātabbā. |
Here, a connection should be made with the phrase "the positions of view are uprooted." |
kassa pana etā esanā paṭinissaṭṭhā, ete ca diṭṭhiṭṭhānā samūhatāti? |
But for whom are these searches forsaken, and for whom are these positions of view uprooted? |
sabbarāgavirattassa taṇhākkhayavimuttino. |
For one who is dispassionate towards all passion, who is liberated by the destruction of craving. |
yo hi sabbarāgehipi viratto, taṇhākkhaye ca nibbāne pavattāya arahattaphalavimuttiyā samannāgato, etassa esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā ca samūhatā . |
For one who is dispassionate towards all passions and is endowed with the liberation of the fruit of Arahantship that has occurred in Nibbāna, which is the destruction of craving, for him the searches are forsaken, and the positions of view are uprooted. |
sa ve santoti so evarūpo kilesasantatāya santo. |
"He is indeed peaceful" means one of such a kind is peaceful by the calming of the defilements. |
passaddhoti dvīhi kāyacittapassaddhīhi passaddho. |
"Calmed" means calmed by the two, the calming of the body and the calming of the mind. |
aparājitoti sabbakilese jinitvā ṭhitattā kenaci aparājito. |
"Unconquered" means unconquered by anyone because he stands having conquered all defilements. |
mānābhisamayāti mānassa pahānābhisamayena. |
"By the full understanding of conceit" means by the full understanding which is the abandoning of conceit. |
buddhoti cattāri saccāni bujjhitvā ṭhito. |
"A Buddha" means he stands having understood the four truths. |
iti imasmiṃ suttepi gāthāsupi khīṇāsavova kathitoti. |
Thus, in this sutta and in the verses, only one whose cankers are destroyed is spoken of. |
♦ 9. ujjayasuttavaṇṇanā AN 4.39 |
♦ 9. Commentary on the Sutta on Ujjaya |
♦ 39. navame saṅghātaṃ āpajjantīti vadhaṃ maraṇaṃ āpajjanti. |
♦ 39. In the ninth, "they meet with destruction" means they meet with slaughter, with death. |
niccadānanti salākabhattaṃ. |
"A constant gift" means a meal distributed by ticket. |
anukulayaññanti amhākaṃ pitūhi pitāmahehi dinnattā evaṃ kulānukulavasena yajitabbaṃ, dātabbanti attho. |
"A sacrifice according to the family tradition" means it should be sacrificed, it should be given in accordance with the family tradition because it was given by our fathers and grandfathers; this is the meaning. |
assamedhantiādīsu assamettha medhantīti assamedho, dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
In "horse-sacrifice," etc., "they sacrifice a horse in it" is 'assamedho'; this is a designation for a sacrifice to be performed with two surrounding sacrifices, with twenty-one sacrificial posts, with a gift of all wealth except the land and the men. |
purisamettha medhantīti purisamedho, catūhi pariyaññehi yajitabbassa saddhiṃ bhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
"They sacrifice a man in it" is 'purisamedho'; this is a designation for a sacrifice to be performed with four surrounding sacrifices, with a gift of the wealth mentioned in the horse-sacrifice, including the land. |
sammamettha pāsantīti sammāpāso, divase divase sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa sabbayāgassetaṃ adhivacanaṃ. |
"They cast a peg in it" is 'sammāpāso'; this is a designation for the entire sacrifice to be performed by casting a peg day by day, making an altar in the place where it has fallen, with portable sacrificial posts and so on, going backwards from the place where one has submerged in the Sarasvatī river. |
vājamettha pivantīti vājapeyyaṃ, ekena pariyaññena sattarasahi pasūhi yajitabbassa beluvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. |
"They drink a draught in it" is 'vājapeyyaṃ'; this is a designation for a sacrifice to be performed with one surrounding sacrifice, with seventeen animals, with a Beluva sacrificial post, with a gift of seventeen things. |
natthi ettha aggaḷāti niraggaḷo. |
"There is no bar in it" is 'niraggaḷo'. |
navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ. |
This is a designation for a variation of the horse-sacrifice, named the 'all-sacrifice,' to be performed with nine surrounding sacrifices, with a gift of the wealth mentioned in the horse-sacrifice, including the land and the men. |
mahārambhāti mahākiccā mahākaraṇīyā. |
"Of great undertaking" means of great business, of great deeds. |
apica pāṇātipātasamārambhassa mahantatāyapi mahārambhāyeva. |
Moreover, because of the greatness of the undertaking of the slaughter of living beings, they are also of great undertaking. |
na te honti mahapphalāti ettha niravasesatthe sāvasesarūpanaṃ kataṃ. |
"They are not of great fruit" — here, a figure of speech is used where a partial statement is made in a sense that is not partial. |
tasmā iṭṭhaphalena nipphalāva hontīti attho. |
Therefore, the meaning is that they are fruitless in terms of the desired fruit. |
idañca pāṇātipātasamārambhameva sandhāya vuttaṃ. |
And this is said with reference to the undertaking of the slaughter of living beings itself. |
yaṃ pana tattha antarantarā dānaṃ diyyati, taṃ iminā samārambhena upahatattā mahapphalaṃ na hoti, mandaphalaṃ hotīti attho. |
But the giving that is done in between, because it is tainted by this undertaking, is not of great fruit; the meaning is that it is of little fruit. |
haññareti haññanti. |
"Are killed" means are slain. |
yajanti anukulaṃ sadāti ye aññe anukulaṃ yajanti, pubbapurisehi yiṭṭhattā pacchimapurisāpi yajantīti attho. |
"They who sacrifice always according to the tradition" means those others who sacrifice according to the tradition, because it was sacrificed by their ancestors, the later men also sacrifice; this is the meaning. |
seyyo hotīti visesova hoti. |
"It is better" means it is indeed a distinction. |
na pāpiyoti pāpaṃ kiñci na hoti. |
"It is not evil" means there is no evil whatsoever. |
♦ 10. udāyisuttavaṇṇanā AN 4.40 |
♦ 10. Commentary on the Sutta on Udāyi |
♦ 40. dasame abhisaṅkhatanti rāsikataṃ. |
♦ 40. In the tenth, "accumulated" means piled up. |
nirārambhanti pāṇasamārambharahitaṃ. |
"Without undertaking" means devoid of the undertaking of slaughtering beings. |
yaññanti deyyadhammaṃ. |
"A sacrifice" means a thing to be given. |
tañhi yajitabbattā yaññanti vuccati. |
For it is called a sacrifice because it is to be sacrificed. |
kālenāti yuttappattakālena. |
"At the right time" means at the proper and fitting time. |
upasaṃyantīti upagacchanti. |
"They approach" means they go to. |
kulaṃ gatinti vaṭṭakulañceva vaṭṭagatiñca atikkantā. |
"They who have transcended the family and the course of existence" means they who have transcended the family of the round and the course of the round. |
yaññassa kovidāti catubhūmakayaññe kusalā. |
"Skilled in sacrifice" means skilled in the fourfold sacrifice. |
yaññeti pakatidāne. |
"In a sacrifice" means in an ordinary gift. |
saddheti matakadāne. |
"In faith" means in a gift for the dead. |
habyaṃ katvāti hunitabbaṃ deyyadhammaṃ upakappetvā. |
"Having prepared an offering" means having prepared a thing to be given as an offering. |
sukhette brahmacārisūti brahmacārisaṅkhāte sukhettamhīti attho. |
"In a good field, among those who live the holy life" means in the good field called 'those who live the holy life'; this is the meaning. |
suppattanti suṭṭhu pattaṃ. |
"Well-offered" means thoroughly offered. |
dakkhiṇeyyesu yaṃ katanti yaṃ dakkhiṇāya anucchavikesu upakappitaṃ, taṃ suhutaṃ suyiṭṭhaṃ suppattanti attho. |
"What is done for the worthy of offerings" means what is prepared for those who are worthy of an offering, that is well-offered, well-sacrificed, well-offered; this is the meaning. |
saddhoti buddhadhammasaṅghaguṇānaṃ saddahanatāya saddho. |
"Faithful" means faithful because of faith in the qualities of the Buddha, the Dhamma, and the Saṅgha. |
muttena cetasāti vissaṭṭhena cittena. |
"With a liberated mind" means with a released mind. |
imināssa muttacāgaṃ dīpetīti. |
With this, he shows his liberated generosity. |
♦ cakkavaggo catuttho. |
♦ The fourth Cakkavagga. |
♦ 5. rohitassavaggo |
♦ 5. The Rohitassa Chapter |
♦ 1. samādhibhāvanāsuttavaṇṇanā AN 4.41 |
♦ 1. Commentary on the Sutta on the Development of Concentration |
♦ 41. pañcamassa paṭhame ñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇadassanassa paṭilābhāya. |
♦ 41. In the first of the fifth, "for the attainment of knowledge and vision" means for the attainment of the knowledge and vision of the divine eye. |
divāsaññaṃ adhiṭṭhātīti divāti evaṃ saññaṃ adhiṭṭhāti. |
"He resolves on the perception of day" means he resolves on the perception as 'day'. |
yathā divā tathā rattinti yathā divā ālokasaññā manasi katā, tatheva taṃ rattimpi manasi karoti. |
"As by day, so by night" means just as the perception of light was attended to by day, so he attends to it by night. |
dutiyapadepi eseva nayo. |
This same method applies to the second phrase. |
sappabhāsanti dibbacakkhuñāṇobhāsena sahobhāsaṃ. |
"Luminous" means with the light of the knowledge of the divine eye. |
kiñcāpi ālokasadisaṃ kataṃ, attho panettha na evaṃ sallakkhetabbo. |
Although it is made similar to light, the meaning should not be understood thus here. |
dibbacakkhuñāṇāloko hi idhādhippeto. |
For the light of the knowledge of the divine eye is intended here. |
♦ viditāti pākaṭā hutvā. |
♦ "Known" means having become manifest. |
kathaṃ pana vedanā viditā uppajjanti, viditā abbhatthaṃ gacchantīti? |
But how do feelings arise known, and pass away known? |
idha bhikkhu vatthuṃ pariggaṇhāti, ārammaṇaṃ pariggaṇhāti. |
Here a bhikkhu grasps the basis, he grasps the object. |
tassa pariggahitavatthārammaṇatāya tā vedanā “evaṃ uppajjitvā evaṃ ṭhatvā evaṃ nirujjhantī”ti viditā uppajjanti, viditā tiṭṭhanti, viditā abbhatthaṃ gacchanti nāma. |
For him, because the basis and the object have been grasped, those feelings arise known, "having arisen thus, having stood thus, ceasing thus," they stand known, they pass away known. |
saññāvitakkesupi eseva nayo. |
This same method applies to perceptions and thoughts. |
♦ udayabbayānupassīti udayañca vayañca passanto. |
♦ "Contemplating rise and fall" means seeing the rise and the fall. |
iti rūpanti evaṃ rūpaṃ ettakaṃ rūpaṃ na ito paraṃ rūpaṃ atthīti. |
"This is form" means thus is form, this much is form, there is no form beyond this. |
iti rūpassa samudayoti evaṃ rūpassa uppādo. |
"This is the origin of form" means thus is the arising of form. |
atthaṅgamoti pana bhedo adhippeto. |
But "cessation" means dissolution is intended. |
vedanādīsupi eseva nayo. |
This same method applies to feelings and so on. |
idañca pana metaṃ, bhikkhave, sandhāya bhāsitanti, bhikkhave, yaṃ mayā etaṃ puṇṇakapañhe “saṅkhāya lokasmin”tiādi bhāsitaṃ, taṃ idaṃ phalasamāpattiṃ sandhāya bhāsitanti attho. |
"And this, O monks, was said by me with reference to this," O monks, what was said by me in the Puṇṇaka-pañha, "Having comprehended in the world," etc., that was said with reference to the attainment of the fruit; this is the meaning. |
♦ tattha saṅkhāyāti ñāṇena jānitvā. |
♦ Therein, "having comprehended" means having known with knowledge. |
lokasminti sattaloke. |
"In the world" means in the world of beings. |
paroparānīti uccāvacāni uttamādhamāni. |
"High and low" means lofty and base. |
iñjitanti calitaṃ. |
"Agitation" means movement. |
natthi kuhiñci loketi lokasmiṃ katthaci ekakkhandhepi ekāyatanepi ekadhātuyāpi ekārammaṇepi natthi. |
"There is not anywhere in the world" means there is not in any one aggregate, in any one sense-base, in any one element, in any one object. |
santoti paccanīkakilesavūpasamena santo. |
"Peaceful" means peaceful by the calming of the opposing defilements. |
vidhūmoti kodhadhūmena vigatadhūmo. |
"Smokeless" means without smoke from the smoke of anger. |
evamettha suttante maggekaggatampi kathetvā gāthāya phalasamāpattiyeva kathitāti. |
Thus here, in the sutta, although unification on the path is spoken of, in the verse, only the attainment of the fruit is spoken of. |
♦ 2. pañhabyākaraṇasuttavaṇṇanā AN 4.42 |
♦ 2. Commentary on the Sutta on Answering Questions |
♦ 42. dutiye yo ca tesaṃ tattha tattha, jānāti anudhammatanti yo etesaṃ pañhānaṃ tasmiṃ tasmiṃ ṭhāne byākaraṇaṃ jānāti. |
♦ 42. In the second, "and he who knows the right way to answer them in each case." |
catupañhassa kusalo, āhu bhikkhuṃ tathāvidhanti tathāvidhaṃ bhikkhuṃ tesu catūsu pañhesu kusaloti evaṃ vadanti. |
"One skilled in the four questions, they call a bhikkhu of that kind" means they call a bhikkhu of such a kind skilled in those four questions. |
durāsado duppasahoti parehi ghaṭṭetuṃ vā abhibhavituṃ vā na sakkā. |
"Hard to approach, hard to overcome" means he cannot be assailed or overcome by others. |
gambhīroti sattasīdantaramahāsamuddo viya gambhīro. |
"Profound" means profound like the great ocean between the seven mountain ranges. |
duppadhaṃsiyoti dummocāpayo, gahitaggahaṇaṃ vissajjāpetuṃ na sakkāti attho. |
"Hard to refute" means hard to make release; the meaning is, one cannot make him release a grasp that has been grasped. |
atthe anatthe cāti vaḍḍhiyañca avaḍḍhiyañca. |
"In what is beneficial and what is not" means in what is for one's welfare and what is not. |
atthābhisamayāti atthasamāgamena. |
"By the attainment of the meaning" means by the coming together of the meaning. |
dhīro paṇḍitoti pavuccatīti dhitisampanno puggalo “paṇḍito ayan”ti evaṃ pavuccati. |
The wise, the pandit, he is called" means a person endowed with steadfastness is called "this is a pandit. |
♦ 3-4. kodhagarusuttadvayavaṇṇanā |
♦ 3-4. Commentary on the Two Suttas on Being Devoted to Anger |
♦ 43-44. tatiye kodhagaru na saddhammagarūti kodhaṃ gāravena garuṃ katvā gaṇhāti, na saddhammaṃ, saddhammaṃ pana agāravena lāmakaṃ katvā gaṇhāti. |
♦ 43-44. In the third, "devoted to anger, not to the true Dhamma" means he takes anger as important with reverence, not the true Dhamma; but he takes the true Dhamma as lowly with irreverence. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
♦ virūhantīti vaḍḍhanti, sañjātamūlāya vā saddhāya patiṭṭhahanti acalā bhavanti. |
♦ "They grow" means they increase, or with faith that has taken root, they are established, they become unshakable. |
catutthe kodhagarutāti kodhamhi sagāravatā. |
In the fourth, "devotion to anger" means reverence for anger. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ 5. rohitassasuttavaṇṇanā AN 4.45 |
♦ 5. Commentary on the Sutta on Rohitassa |
♦ 45. pañcame yatthāti cakkavāḷalokassa ekokāse bhummaṃ. |
♦ 45. In the fifth, "where" means a place on the ground in the world-system. |
na cavati na upapajjatīti idaṃ aparāparaṃ cutipaṭisandhivasena gahitaṃ. |
"He does not pass away, he is not reborn" — this is taken in terms of repeated passing away and rebirth. |
gamanenāti padagamanena. |
"By going" means by walking with the feet. |
lokassa antanti satthā saṅkhāralokassa antaṃ sandhāya vadati. |
"The end of the world" — the Teacher speaks with reference to the end of the world of formations. |
ñāteyyantiādīsu ñātabbaṃ daṭṭhabbaṃ pattabbanti attho. |
In "to be known," etc., the meaning is "to be known, to be seen, to be reached." |
iti devaputtena cakkavāḷalokassa anto pucchito, satthārā saṅkhāralokassa kathito . |
Thus, the end of the world-system was asked by the devaputta, and the end of the world of formations was spoken of by the Teacher. |
so pana “attano pañhena saddhiṃ satthu byākaraṇaṃ sametī”ti saññāya sampahaṃsanto acchariyantiādimāha. |
But he, thinking, "The Teacher's answer agrees with my question," being delighted, said, "It is wonderful," and so on. |
♦ daḷhadhammāti daḷhadhanu uttamappamāṇena dhanunā samannāgato. |
♦ "With a strong bow" means endowed with a strong bow, a bow of the highest standard. |
dhanuggahoti dhanuācariyo. |
"A master of the bow" means a teacher of archery. |
sikkhitoti dvādasa vassāni dhanusippaṃ sikkhito. |
"Trained" means having trained in the art of the bow for twelve years. |
katahatthoti usabhappamāṇepi vālaggaṃ vijjhituṃ samatthabhāvena katahattho. |
"With a skilled hand" means with a skilled hand because of being able to pierce a hair's tip even at the distance of a bull's length. |
katūpāsanoti katasarakkhepo dassitasippo. |
"Having shown his skill" means having displayed his skill in shooting arrows. |
asanenāti kaṇḍena. |
"With an arrow" means with a shaft. |
atipāteyyāti atikkameyya. |
"Would surpass" means would go beyond. |
yāvatā so tālacchādiṃ atikkameyya, tāvatā kālena ekaṃ cakkavāḷaṃ atikkamāmīti attano javasampattiṃ dasseti. |
"As far as he would surpass the shadow of a palm tree, in that time I surpass one world-system," thus he shows his accomplishment in speed. |
♦ puratthimā samuddā pacchimoti yathā puratthimā samuddā pacchimasamuddo dūre, evaṃ me dūre padavītihāro ahosīti vadati. |
♦ "From the eastern ocean to the western" means just as the western ocean is far from the eastern ocean, so my journey on foot was far, he says. |
so kira pācīnacakkavāḷamukhavaṭṭiyaṃ ṭhito pādaṃ pasāretvā pacchimacakkavāḷamukhavaṭṭiṃ atikkamati, puna dutiyapādaṃ pasāretvā paracakkavāḷamukhavaṭṭiṃ atikkamati. |
He, it is said, standing on the rim of the eastern world-system, stretched out his foot and surpassed the rim of the western world-system; again stretching out his second foot, he surpassed the rim of the next world-system. |
icchāgatanti icchā eva. |
"The speed of thought" means thought itself. |
aññatrevāti nippapañcataṃ dasseti. |
"Except for" shows his lack of delay. |
bhikkhācārakāle kiresa nāgalatādantakaṭṭhaṃ khāditvā anotatte mukhaṃ dhovitvā kāle sampatte uttarakurumhi piṇḍāya caritvā cakkavāḷamukhavaṭṭiyaṃ nisinno bhattakiccaṃ karoti, tattha muhuttaṃ vissamitvā puna javati. |
It is said that at the time of his alms-round, he would chew on a nāgalatā tooth-stick, wash his face in the Anotatta lake, at the right time go for alms in Uttarakuru, sit on the rim of the world-system and eat his meal, rest there for a moment, and then run again. |
vassasatāyukoti tadā dīghāyukakālo hoti, ayaṃ pana vassasatāvasiṭṭhe āyumhi gamanaṃ ārabhi. |
"With a hundred-year lifespan" — at that time it was a time of long lifespans, but he began his journey when his lifespan had a hundred years remaining. |
vassasatajīvīti taṃ vassasataṃ anantarāyena jīvanto. |
"Living for a hundred years" means living for that hundred years without interruption. |
antarāyeva kālaṅkatoti cakkavāḷalokassa antaṃ appatvā antarāva mato. |
"He died in the middle" means he died in the middle, without reaching the end of the world-system. |
so pana tattha kālaṃ katvāpi āgantvā imasmiṃyeva cakkavāḷe nibbatti. |
But having died there, he came and was reborn in this very world-system. |
♦ appatvāti saṅkhāralokassa antaṃ appatvā. |
♦ "Without reaching" means without reaching the end of the world of formations. |
dukkhassāti vaṭṭadukkhassa. |
"Of suffering" means of the suffering of the round of rebirth. |
antakiriyanti pariyantakaraṇaṃ. |
"The making of an end" means the making of a conclusion. |
kaḷevareti attabhāve. |
"In the body" means in the personality. |
sasaññimhi samanaketi sasaññe sacittake. |
"In the one with perception and mind" means in the one with perception, with a mind. |
lokanti dukkhasaccaṃ. |
"The world" means the truth of suffering. |
lokasamudayanti samudayasaccaṃ. |
"The origin of the world" means the truth of the origin. |
lokanirodhanti nirodhasaccaṃ. |
"The cessation of the world" means the truth of cessation. |
paṭipadanti maggasaccaṃ. |
"The path" means the truth of the path. |
iti “nāhaṃ, āvuso, imāni cattāri saccāni tiṇakaṭṭhādīsu paññapemi, imasmiṃ pana catumahābhūtike kāyasmiṃyeva paññapemī”ti dasseti. |
Thus he shows, "I do not, friend, declare these four truths in grass, wood, and so on, but I declare them in this very body made of the four great elements." |
samitāvīti samitapāpo. |
"One who has calmed" means one who has calmed his evils. |
nāsīsatīti na pattheti. |
"Does not aspire" means does not long for. |
chaṭṭhaṃ uttānatthamevāti. |
The sixth has a clear meaning. |
♦ 7. suvidūrasuttavaṇṇanā AN 4.47 |
♦ 7. Commentary on the Sutta on the Very Far Apart |
♦ 47. sattame suvidūravidūrānīti kenaci pariyāyena anāsannāni hutvā suvidūrāneva vidūrāni. |
♦ 47. In the seventh, "very far apart" means being not near in any way, they are very far apart indeed. |
nabhañca, bhikkhave, pathavī cāti ākāsañca mahāpathavī ca. |
"The sky, O monks, and the earth" means the space and the great earth. |
tattha kiñcāpi pathavito ākāsaṃ nāma na dūre, dvaṅgulamattepi hoti. |
Therein, although the sky is not far from the earth by name, it can be even at a distance of two finger-breadths. |
aññamaññaṃ alagganaṭṭhena pana “suvidūravidūre”ti vuttaṃ. |
But because they do not touch each other, it is said "very far apart." |
verocanoti sūriyo. |
"The brilliant one" means the sun. |
satañca, bhikkhave, dhammoti catusatipaṭṭhānādibhedo sattatiṃsabodhipakkhiyadhammo. |
"And the Dhamma of the good, O monks" means the thirty-seven things pertaining to enlightenment, divided into the four foundations of mindfulness and so on. |
asatañca dhammoti dvāsaṭṭhidiṭṭhigatabhedo assaddhammo. |
"And the Dhamma of the bad" means the bad Dhamma, divided into the sixty-two kinds of views. |
♦ pabhaṅkaroti ālokakaro. |
♦ "The light-maker" means the creator of light. |
abyāyiko hotīti avigacchanasabhāvo hoti. |
"Is not of a departing nature" means has the nature of not going away. |
sataṃ samāgamoti paṇḍitānaṃ mittasanthavavasena samāgamo. |
"The company of the good" means the company of the wise by way of friendship and intimacy. |
yāvāpi tiṭṭheyyāti yattakaṃ addhānaṃ tiṭṭheyya. |
"However long he may stay" means for whatever length of time he may stay. |
tatheva hotīti tādisova hoti, pakatiṃ na jahati. |
"He remains the same" means he remains of the same kind, he does not abandon his nature. |
khippaṃ hi vetīti sīghaṃ vigacchati. |
"For it quickly passes away" means it swiftly departs. |
♦ 8. visākhasuttavaṇṇanā AN 4.48 |
♦ 8. Commentary on the Sutta on Visākha |
♦ 48. aṭṭhame pañcālaputtoti pañcālabrāhmaṇiyā putto. |
♦ 48. In the eighth, "son of Pañcāla" means son of the brahmin lady Pañcāla. |
poriyā vācāyāti paripuṇṇavācāya. |
"With refined speech" means with complete speech. |
vissaṭṭhāyāti apalibuddhāya. |
"Released" means unimpeded. |
anelagalāyāti niddosāya ceva agaḷitāya ca apatitapadabyañjanāya. |
"Flawless and articulate" means both without fault and without stumbling, with no fallen words or syllables. |
pariyāpannāyāti vivaṭṭapariyāpannāya. |
"Pertaining to" means pertaining to the cessation of the round. |
anissitāyāti vaṭṭaṃ anissitāya. |
"Unattached" means not attached to the round. |
vivaṭṭanissitameva katvā katheti, vaṭṭanissitaṃ katvā na kathetīti ayamettha adhippāyo. |
He speaks making it only connected with the cessation of the round, he does not speak making it connected with the round; this is the meaning here. |
♦ nābhāsamānanti na akathentaṃ. |
♦ "Not the one who does not speak" means not the one who does not say. |
amataṃ padanti nibbānapadaṃ. |
"The deathless state" means the state of Nibbāna. |
bhāsayeti obhāseyya. |
"He should illuminate" means he should make shine. |
jotayeti tasseva vevacanaṃ. |
"He should make bright" is a synonym for that. |
paggaṇhe isinaṃ dhajanti abbhuggataṭṭhena navalokuttaradhammo isīnaṃ dhajo nāma vuccati, tameva paggaṇheyya ukkhipeyya, uccaṃ katvā katheyyāti attho. |
"He should raise the banner of the seers" means because it is exalted, the ninefold supramundane dhamma is called the banner of the seers; he should raise that very banner, lift it up, speak of it holding it high; this is the meaning. |
navalokuttaradhammadīpakaṃ subhāsitaṃ dhajo etesanti subhāsitadhajā. |
"They for whom the well-spoken is the banner" are the 'subhāsitadhajā'. |
isayoti buddhādayo ariyā. |
"The seers" means the noble ones, such as the Buddhas. |
dhammo hi isinaṃ dhajoti heṭṭhā vuttanayeneva lokuttaradhammo isīnaṃ dhajo nāmāti. |
"For the Dhamma is the banner of the seers" means in the way stated below, the supramundane dhamma is called the banner of the seers. |
♦ 9. vipallāsasuttavaṇṇanā AN 4.49 |
♦ 9. Commentary on the Sutta on Distortions |
♦ 49. navame saññāvipallāsāti saññāya vipallatthabhāvā, catasso viparītasaññāyoti attho. |
♦ 49. In the ninth, "distortions of perception" means because of the distorted state of perception, the meaning is "the four distorted perceptions." |
sesapadadvayepi eseva nayo. |
This same method applies to the other two phrases. |
anicce, bhikkhave, niccanti saññāvipallāsoti anicce vatthusmiṃ “niccaṃ idan”ti evaṃ gahetvā uppajjanakasaññā, saññāvipallāsoti attho. |
"In the impermanent, O monks, 'permanent'" is a distortion of perception — the perception that arises grasping in an impermanent thing, "this is permanent," is a distortion of perception; this is the meaning. |
iminā nayena sabbapadesu attho veditabbo. |
The meaning should be understood in all phrases by this method. |
♦ anattani ca attāti anattani “attā”ti evaṃsaññinoti attho. |
♦ "And 'self' in what is not-self" means the meaning is "perceiving 'self' in what is not-self." |
micchādiṭṭhihatāti na kevalaṃ saññinova, saññāya viya uppajjamānāya micchādiṭṭhiyāpi hatā. |
"Struck down by wrong view" means not only perceiving, but also struck down by the wrong view that arises like a perception. |
khittacittāti te saññādiṭṭhiyo viya uppajjamānena khittena cittena samannāgatā. |
"With a deranged mind" means they are endowed with a deranged mind that arises like a perception and a view. |
visaññinoti desanāmattametaṃ, viparītasaññācittadiṭṭhinoti attho. |
Without right perception" — this is just a manner of speaking; the meaning is "with distorted perception, mind, and view. |
te yogayuttā mārassāti te mārassa yoge yuttā nāma honti. |
"They are yoked to the yoke of Māra" means they are said to be yoked to the yoke of Māra. |
ayogakkheminoti catūhi yogehi khemaṃ nibbānaṃ appattā. |
"Not having reached security from the yokes" means not having reached Nibbāna, which is security from the four yokes. |
sattāti puggalā. |
"Beings" means persons. |
buddhāti catusaccabuddhā. |
"The Buddhas" means those who have awakened to the four truths. |
imaṃ dhammanti catusaccadhammaṃ. |
"This Dhamma" means the Dhamma of the four truths. |
sacittaṃ paccaladdhāti sakaṃ cittaṃ paṭilabhitvā. |
"Having regained their own minds" means having regained their own minds. |
aniccato dakkhunti aniccabhāvena addasaṃsu. |
"They saw it as impermanent" means they saw it in its impermanent nature. |
asubhataddasunti asubhaṃ asubhatoyeva addasaṃsu. |
"They saw it as foul" means they saw the foul as foul. |
sammādiṭṭhisamādānāti gahitasammādassanā. |
"Having taken up right view" means having grasped right view. |
sabbaṃ dukkhaṃ upaccagunti sakalaṃ vaṭṭadukkhaṃ samatikkantā. |
"They transcended all suffering" means they have overcome all the suffering of the round. |
♦ 10. upakkilesasuttavaṇṇanā AN 4.50 |
♦ 10. Commentary on the Sutta on Corruptions |
♦ 50. dasame upakkilesāti virocituṃ adatvā upakkiliṭṭhabhāvakaraṇena upakkilesā. |
♦ 50. In the tenth, "corruptions" means they are corruptions because they make one defiled, not allowing one to shine. |
mahikāti himaṃ. |
"Mist" means frost. |
dhūmo rajoti dhūmo ca rajo ca. |
"Smoke and dust" means smoke and dust. |
rāhūti purimā tayo asampattaupakkilesā, rāhu pana sampattaupakkilesavasena kathitoti veditabbo. |
"Rāhu" — the first three are corruptions of non-attainment; Rāhu should be understood as spoken of by way of a corruption of attainment. |
samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti guṇappatāpena na tapanti, guṇobhāsena na bhāsanti, guṇavirocanena na virocanti. |
"Recluses and brahmins do not glow, do not shine, do not radiate" means they do not glow with the glow of virtue, they do not shine with the brilliance of virtue, they do not radiate with the radiance of virtue. |
surāmerayapānā appaṭiviratāti pañcavidhāya surāya catubbidhassa merayassa ca pānato aviratā. |
"Not refraining from drinking spirits and fermented liquor" means not refraining from drinking the five kinds of spirits and the four kinds of fermented liquor. |
♦ avijjānivutāti avijjāya nivāritā pihitā. |
♦ "Veiled by ignorance" means veiled, covered by ignorance. |
piyarūpābhinandinoti piyarūpaṃ sātarūpaṃ abhinandamānā tussamānā. |
"Delighting in dear forms" means delighting in, being pleased with dear forms, agreeable forms. |
sādiyantīti gaṇhanti. |
"They accept" means they grasp. |
aviddasūti andhabālā. |
"The unwise" means the blind and foolish. |
sanettikāti taṇhāyotteneva sayottā. |
"With a leash" means with the leash of craving itself, they are leashed. |
kaṭasinti attabhāvaṃ. |
"The charnel ground" means the personality. |
ghoranti kakkhaḷaṃ. |
"Dreadful" means harsh. |
imasmiṃ suttepi gāthāsupi vaṭṭameva kathitanti. |
In this sutta and in the verses, only the round of rebirth is spoken of. |
♦ rohitassavaggo pañcamo. |
♦ The fifth Rohitassa chapter. |
♦ paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The first fifty are finished. |
♦ 2. dutiyapaṇṇāsakaṃ |
♦ 2. The Second Fifty |
♦ (6) 1. puññābhisandavaggo |
♦ (6) 1. The Chapter on Streams of Merit |
♦ 1. paṭhamapuññābhisandasuttavaṇṇanā AN 4.51 |
♦ 1. Commentary on the First Sutta on Streams of Merit |
♦ 51. dutiyassa paṭhame puññābhisandāti puññassa abhisandā, puññappattiyoti attho. |
♦ 51. In the first of the second, "streams of merit" means the streams of merit, the meaning is "the attainment of merit." |
kusalābhisandāti tasseva vevacanaṃ. |
"Streams of the wholesome" is a synonym for that. |
te panete sukhaṃ āharantīti sukhassāhārā. |
"And they bring happiness" means they are bearers of happiness. |
suṭṭhu aggānaṃ rūpādīnaṃ dāyakāti sovaggikā. |
"Giver of the highest things, such as form" is 'sovaggikā'. |
sukho nesaṃ vipākoti sukhavipākā. |
"Their result is happiness" is 'sukhavipākā'. |
sagge upapatti saggo, saggāya saṃvattantīti saggasaṃvattanikā. |
"Rebirth in heaven is heaven; they conduce to heaven" is 'saggasaṃvattanikā'. |
cīvaraṃ paribhuñjamānoti cīvaratthāya vatthaṃ labhitvā sūcisuttādīnaṃ abhāvena taṃ nikkhipantopi karontopi pārupantopi jiṇṇakāle paccattharaṇaṃ karontopi paccattharitumpi asakkuṇeyyaṃ bhūmattharaṇaṃ karontopi bhūmattharaṇassa ananucchavikaṃ phāletvā pādapuñchanaṃ karontopi “paribhuñjamāno”tveva vuccati. |
Using a robe" — one who, having received cloth for a robe, lays it aside for lack of a needle, thread, and so on, or makes it, or wears it, or in its old age makes an under-robe, or being unable even to make an under-robe, makes a floor-mat, or, it not being suitable for a floor-mat, tears it up and makes a foot-wiper, is said to be "using it. |
yadā pana “pādapuñchanampi na sakkā idan”ti sammajjitvā chaḍḍitaṃ hoti, tadā paribhuñjamāno nāma na hoti. |
But when it is swept up and thrown away, thinking, "This is not even fit for a foot-wiper," then he is not said to be using it. |
appamāṇaṃ cetosamādhinti arahattaphalasamādhiṃ. |
"Immeasurable concentration of mind" means the concentration of the fruit of Arahantship. |
appamāṇo tassa puññābhisandoti iminā dāyakassa puññacetanāya appamāṇataṃ katheti. |
"Immeasurable is his stream of merit" — with this he speaks of the immeasurability of the meritorious intention of the giver. |
tassa hi “khīṇāsavo me cīvaraṃ paribhuñjatī”ti punappunaṃ anussaraṇavasena pavattā puññacetanā appamāṇā hoti. |
For his meritorious intention, which proceeds by way of repeatedly recollecting, "One whose cankers are destroyed is using my robe," becomes immeasurable. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
piṇḍapātādīsu pana yo piṇḍapātaṃ paribhuñjitvā sattāhampi teneva yāpeti, aññaṃ na paribhuñjati, so sattāhampi taṃyeva piṇḍapātaṃ paribhuñjamāno nāma hoti. |
But in the case of almsfood and so on, one who, having eaten almsfood, lives on that for even seven days and does not eat anything else, is said to be using that same almsfood for seven days. |
ekasmiṃ pana senāsane rattiṭṭhānadivāṭṭhānādīsu caṅkamantopi yāva taṃ senāsanaṃ pahāya aññaṃ na gaṇhāti, tāva paribhuñjamāno nāma hoti. |
But in a single lodging, one who walks up and down in his night-quarters and day-quarters, as long as he does not abandon that lodging and take another, is said to be using it. |
ekena pana bhesajjena byādhimhi vūpasante yāva aññaṃ bhesajjaṃ na paribhuñjati, tāvadeva paribhuñjamāno nāma hoti. |
But with a single medicine, when the illness has subsided, as long as he does not use another medicine, he is said to be using it. |
♦ bahubheravanti bahūhi bheravārammaṇehi samannāgataṃ. |
♦ "Full of many terrors" means endowed with many terrifying objects. |
ratanavarānanti sattannampi vararatanānaṃ. |
"Of the best jewels" means of all seven best jewels. |
ālayanti nivāsaṭṭhānaṃ. |
"A home" means a dwelling place. |
puthū savantīti bahukā hutvā sandamānā. |
"They flow in abundance" means they flow being numerous. |
sesamettha uttānameva. |
The rest here is clear in meaning. |
♦ 2. dutiyapuññābhisandasuttavaṇṇanā AN 4.52 |
♦ 2. Commentary on the Second Sutta on Streams of Merit |
♦ 52. dutiye ariyakantehīti maggaphalasampayuttehi. |
♦ 52. In the second, "dear to the noble ones" means associated with the path and fruit. |
tāni hi ariyānaṃ kantāni honti piyāni manāpāni. |
For they are dear to the noble ones, pleasing and agreeable. |
sesaṃ suttante tāva yaṃ vattabbaṃ siyā, taṃ visuddhimagge vuttameva. |
The rest, as far as what should be said in the sutta, has been said in the Visuddhimagga. |
♦ gāthāsu pana saddhāti sotāpannassa saddhā adhippetā. |
♦ But in the verses, "faith" means the faith of a stream-enterer is intended. |
sīlampi sotāpannassa sīlameva. |
"Virtue" is also the virtue of a stream-enterer. |
ujubhūtañca dassananti kāyavaṅkādīnaṃ abhāvena khīṇāsavassa dassanaṃ ujubhūtadassanaṃ nāma. |
"And a straightforward view" — because of the absence of crookedness of body and so on, the view of one whose cankers are destroyed is called a straightforward view. |
āhūti kathayanti. |
"They say" means they speak. |
pasādanti buddhadhammasaṅghesu pasādaṃ. |
"Faith" means faith in the Buddha, the Dhamma, and the Saṅgha. |
dhammadassananti catusaccadhammadassanaṃ. |
"The vision of the Dhamma" means the vision of the Dhamma of the four truths. |
♦ 3. paṭhamasaṃvāsasuttavaṇṇanā AN 4.53 |
♦ 3. Commentary on the First Sutta on Living Together |
♦ 53. tatiye sambahulāpi kho gahapatī ca gahapatāniyo cāti bahukā gahapatayo ca gahapatāniyo ca āvāhavivāhakaraṇatthāya gacchantā tameva maggaṃ paṭipannā honti. |
♦ 53. In the third, "and many householders and female householders" means many male and female householders, going for the purpose of arranging a marriage, have entered upon that same path. |
saṃvāsāti sahavāsā ekatovāsā. |
"Living together" means dwelling together, dwelling in one place. |
chavo chavāyāti guṇamaraṇena matattā chavo guṇamaraṇeneva matāya chavāya saddhiṃ. |
"A corpse with a corpse" means one who is dead by the death of virtue, with one who is dead by the death of virtue. |
deviyā saddhinti guṇehi devibhūtāya saddhiṃ. |
"With a goddess" means with one who has become a goddess by her virtues. |
dussīloti nissīlo. |
"Immoral" means without virtue. |
pāpadhammoti lāmakadhammo. |
"Of bad character" means of low character. |
akkosakaparibhāsakoti dasahi akkosavatthūhi akkosako, bhayaṃ dassetvā santajjanena paribhāsako. |
"An insulter and a reviler" means an insulter with the ten grounds of insult, and a reviler by threatening and intimidating. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood thus everywhere. |
♦ kadariyāti thaddhamaccharino. |
♦ "Stingy" means hard and miserly. |
jānipatayoti jayampatikā. |
"Husband and wife" means the couple. |
vadaññūti yācakānaṃ vacanassa atthaṃ jānanti. |
"Generous" means they know the meaning of the words of beggars. |
saññatāti sīlasaṃyamena samannāgatā. |
"Restrained" means endowed with the restraint of virtue. |
dhammajīvinoti dhamme ṭhatvā jīvikaṃ kappentīti dhammajīvino. |
"Living righteously" means they are 'dhammajīvino' because they make their living standing in the Dhamma. |
atthāsaṃ pacurā hontīti vaḍḍhisaṅkhātā atthā etesaṃ bahū honti. |
"Their advantages are abundant" means their advantages, called 'growth', are many. |
phāsukaṃ upajāyatīti aññamaññaṃ phāsuvihāro jāyati. |
"Comfort arises" means a comfortable life arises for them mutually. |
kāmakāminoti kāme kāmayamānā. |
"Desiring sensual pleasures" means desiring sensual pleasures. |
♦ 4. dutiyasaṃvāsasuttavaṇṇanā AN 4.54 |
♦ 4. Commentary on the Second Sutta on Living Together |
♦ 54. catutthe kammapathavasena desanā pavattitā. |
♦ 54. In the fourth, the discourse proceeds by way of the path of action. |
sesaṃ tādisameva. |
The rest is of the same kind. |
imesu pana dvīsupi suttesu agārikapaṭipadā kathitā. |
But in these two suttas, the practice of a householder is spoken of. |
sotāpannasakadāgāmīnampi vaṭṭati. |
It is suitable also for stream-enterers and once-returners. |
♦ 5-6. samajīvīsuttadvayavaṇṇanā |
♦ 5-6. Commentary on the Two Suttas on Living in Harmony |
♦ 55-56. pañcame tenupasaṅkamīti kimatthaṃ upasaṅkami? |
♦ 55-56. In the fifth, "he approached him" — for what purpose did he approach? |
anuggaṇhanatthaṃ. tathāgato hi taṃ raṭṭhaṃ pāpuṇanto imesaṃyeva dvinnaṃ saṅgaṇhanatthāya pāpuṇāti. |
For the purpose of showing favor. For the Tathāgata, when he reached that country, reached it for the purpose of gathering these two. |
nakulapitā kira pañca jātisatāni tathāgatassa pitā ahosi, pañca jātisatāni mahāpitā, pañca jātisatāni cūḷapitā. |
It is said that Nakulapitā was the Tathāgata's father for five hundred births, his grandfather for five hundred births, and his uncle for five hundred births. |
nakulamātāpi pañca jātisatāni tathāgatassa mātā ahosi, pañca jātisatāni mahāmātā, pañca jātisatāni cūḷamātā. |
Nakulamātā also was the Tathāgata's mother for five hundred births, his grandmother for five hundred births, and his aunt for five hundred births. |
te satthu diṭṭhakālato paṭṭhāya puttasinehaṃ paṭilabhitvā “hantāta, hantātā”ti vacchakaṃ disvā vacchagiddhinī gāvī viya viravamānā upasaṅkamitvā paṭhamadassaneneva sotāpannā jātā. |
From the time they saw the Teacher, they regained their filial affection and, saying, "O father, O father," like a cow yearning for its calf upon seeing it, they approached wailing and, at the very first sight, became stream-enterers. |
nivesane pañcasatānaṃ bhikkhūnaṃ āsanāni sadā paññattāneva honti. |
In their home, seats for five hundred bhikkhus are always prepared. |
iti bhagavā tesaṃ anuggaṇhanatthāya upasaṅkami. |
Thus the Blessed One approached them to show them favor. |
aticaritāti atikkamitā. |
"Have surpassed" means have gone beyond. |
abhisamparāyañcāti paraloke ca. |
"And in the life to come" means and in the next world. |
samasaddhāti saddhāya samā ekasadisā. |
"Of equal faith" means equal, the same in faith. |
sīlādīsupi eseva nayo. |
This same method applies to virtue and so on. |
chaṭṭhaṃ kevalaṃ bhikkhūnaṃ desitaṃ. |
The sixth is taught solely to the bhikkhus. |
sesamettha tādisameva. |
The rest here is of the same kind. |
♦ 7. suppavāsāsuttavaṇṇanā AN 4.57 |
♦ 7. Commentary on the Sutta on Suppavāsā |
♦ 57. sattame pajjanikanti tassa nigamassa nāmaṃ. |
♦ 57. In the seventh, "Pajjanika" is the name of that town. |
koliyānanti kolarājakulānaṃ. |
"Of the Koliyans" means of the Koliyan royal families. |
āyuṃ kho pana datvāti āyudānaṃ datvā. |
"Having given life" means having given the gift of life. |
āyussa bhāginī hotīti āyubhāgapaṭilābhinī hoti, āyuṃ vā bhajanikā hoti, āyuppaṭilābhinīti attho. |
She becomes a partaker of life" means she becomes a recipient of a share of life, or she is one who partakes of life, the meaning is "a recipient of life. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
♦ rasasā upetanti rasena upetaṃ rasasampannaṃ. |
♦ "Endowed with flavor" means endowed with flavor, full of flavor. |
ujjugatesūti kāyavaṅkādirahitattā ujukameva gatesu khīṇāsavesu. |
"To the upright" means to those whose cankers are destroyed, who are upright because they are free from crookedness of body and so on. |
caraṇūpapannesūti pañcadasahi caraṇadhammehi samannāgatesu. |
"Endowed with the conduct" means endowed with the fifteen dhammas of conduct. |
mahaggatesūti mahattaṃ gatesu. |
"To the great" means to those who have attained greatness. |
khīṇāsavānaññevetaṃ nāmaṃ. |
This is a name for those whose cankers are destroyed. |
puññena puññaṃ saṃsandamānāti puññena saddhiṃ puññaṃ ghaṭayamānā. |
"Merit flowing together with merit" means merit combining with merit. |
mahapphalā lokavidūna vaṇṇitāti evarūpā dānasaṅkhātā dakkhiṇā tividhalokaṃ viditaṃ katvā ṭhitattā lokavidūnaṃ buddhānaṃ vaṇṇitā, buddhehi pasatthāti attho. |
Praised by the knowers of the world as of great fruit" means a gift of this kind, called an offering, is praised by the Buddhas, who are knowers of the world because they have known the threefold world, the meaning is "praised by the Buddhas. |
yaññamanussarantāti yaññaṃ dānaṃ anussarantā. |
"Remembering the sacrifice" means remembering the gift of the sacrifice. |
vedajātāti tuṭṭhijātā. |
"Born of joy" means born of delight. |
♦ 8. sudattasuttavaṇṇanā AN 4.58 |
♦ 8. Commentary on the Sutta on Sudatta |
♦ 58. aṭṭhame saññatānanti kāyavācāhi saṃyatānaṃ. |
♦ 58. In the eighth, "to the restrained" means to those restrained in body and speech. |
paradattabhojinanti parehi dinnameva bhuñjitvā yāpentānaṃ. |
"To those who eat what is given by others" means to those who live by eating only what is given by others. |
kālenāti yuttappattakālena. |
"At the right time" means at the proper and fitting time. |
sakkacca dadātīti sahatthā sakkāraṃ katvā dadāti. |
"He gives respectfully" means he gives with his own hand, showing respect. |
cattāri ṭhānāni anuppavecchatīti cattāri kāraṇāni anuppaveseti dadāti. |
"He bestows four things" means he bestows, gives four reasons. |
yasavā hotīti mahāparivāro hoti. |
"He becomes renowned" means he has a great retinue. |
navamaṃ kevalaṃ bhikkhūnaṃ kathitaṃ. |
The ninth is taught solely to the bhikkhus. |
sesamettha tādisameva. |
The rest here is of the same kind. |
♦ 10. gihisāmīcisuttavaṇṇanā AN 4.60 |
♦ 10. Commentary on the Sutta on the Householder's Proper Conduct |
♦ 60. dasame gihisāmīcipaṭipadanti gihīnaṃ anucchavikaṃ paṭipattiṃ. |
♦ 60. In the tenth, "the householder's proper conduct" means the conduct suitable for a householder. |
paccupaṭṭhito hotīti atiharitvā dātukāmatāya patiupaṭṭhito hoti upagato, bhikkhusaṅghassa cīvaraṃ detīti attho. |
"He is in attendance" means he is in attendance, has approached, with the desire to bring and give; the meaning is, he gives a robe to the Saṅgha of bhikkhus. |
♦ upaṭṭhitāti upaṭṭhāyako. |
♦ "Attendant" means a supporter. |
tesaṃ divā ca ratto cāti ye evaṃ catūhi paccayehi upaṭṭhahanti, tesaṃ divā ca rattiñca pariccāgavasena ca anussaraṇavasena ca sadā puññaṃ pavaḍḍhati. |
"For them, by day and by night" means for those who attend thus with the four requisites, for them, merit always increases by day and by night, both by way of giving and by way of recollection. |
saggañca kamatiṭṭhānanti tādiso ca bhaddakaṃ kammaṃ katvā saggaṭṭhānaṃ upagacchati. |
"And the place of his action is heaven" means and such a one, having done a good deed, goes to the place of heaven. |
imesu catūsupi suttesu āgāriyapaṭipadā kathitā. |
In these four suttas, the practice of a householder is spoken of. |
sotāpannasakadāgāmīnampi vaṭṭati. |
It is suitable also for stream-enterers and once-returners. |
♦ puññābhisandavaggo paṭhamo. |
♦ The first chapter on streams of merit. |
♦ (7) 2. pattakammavaggo |
♦ (7) 2. The Chapter on Fitting Deeds |
♦ 1. pattakammasuttavaṇṇanā AN 4.61 |
♦ 1. Commentary on the Sutta on Fitting Deeds |
♦ 61. dutiyassa paṭhame aniṭṭhapaṭikkhepena iṭṭhā. |
♦ 61. In the first of the second, "desirable" is by the rejection of the undesirable. |
mane kamanti pavisantīti kantā. |
"They enter the mind" is 'kantā' (lovely). |
manaṃ appāyanti pavaḍḍhentīti manāpā. |
"They increase the mind" is 'manāpā' (agreeable). |
dullabhāti paramadullabhā. |
"Hard to obtain" means extremely hard to obtain. |
bhogāti bhuñjitabbā rūpādayo visayā. |
"Pleasures" means the objects to be enjoyed, such as forms. |
sahadhammenāti dhammeneva saddhiṃ uppajjantu, mā dhammūpaghātaṃ katvā adhammenāti. |
"Righteously" means let them arise only with the Dhamma, not by violating the Dhamma, unrighteously. |
athavā sahadhammenāti sakāraṇena, tena tena senāpatiseṭṭhiṭṭhānādikāraṇena saddhiṃyeva uppajjantūti attho. |
Or else, "righteously" means with a reason, let them arise only together with this or that reason, such as the position of a general or a merchant; this is the meaning. |
yasoti parivārasampatti. |
"Fame" means the accomplishment of a retinue. |
saha ñātībhīti ñātakehi saddhiṃ. |
"With relatives" means with kinsmen. |
saha upajjhāyehīti sukhadukkhesu upanijjhāyitabbattā upajjhāyasaṅkhātehi sandiṭṭhasambhattehi saddhiṃ. |
"With preceptors" means with those who are considered preceptors because they are to be watched over in pleasure and pain, with those who are seen and associated with. |
♦ akiccaṃ karotīti akātabbaṃ karoti. |
♦ "He does what should not be done" means he does what is not to be done. |
kiccaṃ aparādhetīti kattabbayuttakaṃ kiccaṃ akaronto taṃ aparādheti nāma. |
"He neglects his duty" means by not doing a duty that should be done, he is said to neglect it. |
dhaṃsatīti patati parihāyati. |
"He falls" means he falls, he declines. |
abhijjhāvisamalobhanti abhijjhāsaṅkhātaṃ visamalobhaṃ. |
"Covetousness and unrighteous greed" means the unrighteous greed called 'covetousness'. |
pajahatīti nudati nīharati. |
"He abandons" means he repels, he removes. |
mahāpaññoti mahantapañño. |
"Of great wisdom" means of great wisdom. |
puthupaññoti puthulapañño. |
"Of vast wisdom" means of extensive wisdom. |
āpātadasoti taṃ taṃ atthaṃ āpāteti tameva passati, sukhumampissa atthajātaṃ āpātaṃ āgacchatiyevāti attho. |
"One who sees at a glance" means he sees that and that meaning at a glance, the meaning is that even a subtle meaning comes into his range. |
♦ uṭṭhānavīriyādhigatehīti uṭṭhānasaṅkhātena vīriyena adhigatehi. |
♦ "Acquired by energetic effort" means acquired by the effort called 'energy'. |
bāhābalaparicitehīti bāhābalena paricitehi vaḍḍhitehi. |
"Accumulated by the strength of his arms" means accumulated, increased by the strength of his arms. |
sedāvakkhittehīti avakkhittasedehi, sedaṃ muñcitvā vāyāmena payogena samadhigatehīti attho. |
Dripping with sweat" means with sweat poured forth, the meaning is "acquired by the application of effort, with sweat shed. |
dhammikehīti dhammayuttehi. |
"Righteous" means connected with the Dhamma. |
dhammaladdhehīti dasakusalakammapathadhamme akopetvā laddhehi. |
"Righteously acquired" means acquired without violating the Dhamma of the ten wholesome courses of action. |
pattakammānīti yuttakammāni anucchavikakammāni. |
"Fitting deeds" means suitable deeds, appropriate deeds. |
sukhetīti sukhitaṃ karoti. |
"He makes happy" means he makes happy. |
pīṇetīti pīṇitaṃ balasampannaṃ karoti. |
"He nourishes" means he makes nourished, endowed with strength. |
ṭhānagataṃ hotīti kāraṇagataṃ hoti. |
"It has come to its proper place" means it has come to its reason. |
kiṃ pana tanti? |
But what is that? |
catūsu pattakammesu ekaṃ bhogehi kattabbakammaṃ bhogajātameva ṭhānagataṃ. |
One of the four deeds to be done with wealth, the deed of wealth itself, has come to its proper place. |
pattagatanti yuttappattaṭṭhānagataṃ. |
"It has come to a fitting place" means it has come to a suitable and fitting place. |
āyatanaso paribhuttanti kāraṇeneva paribhuttaṃ bhogajātaṃ hoti. |
"It is used for a good reason" means the wealth is used for a reason only. |
♦ pariyodhāya saṃvattatīti pidahitvā vattati. |
♦ "It conduces to covering over" means it serves to cover. |
yathā aggiādīhi uppannāsu āpadāsu, evaṃ ādittagehanibbāpanādīnaṃ atthāya dhanapariccāgaṃ katvā tāsaṃ āpadānaṃ maggaṃ pidahati nivāreti. |
Just as in calamities that have arisen from fire and so on, so, having given up wealth for the purpose of extinguishing a burning house and so on, he covers, prevents the path of those calamities. |
sotthiṃ attānaṃ karotīti nirupaddavaṃ khemaṃ attānaṃ karoti. |
"He makes himself safe" means he makes himself free from trouble, secure. |
ñātibalinti ñātakānaṃ baliṃ. |
"The offering to relatives" means the offering to kinsmen. |
atithibalinti āgantukānaṃ baliṃ. |
"The offering to guests" means the offering to visitors. |
pubbapetabalinti paralokagatānaṃ ñātakānaṃ baliṃ. |
"The offering to the departed" means the offering to relatives who have gone to the next world. |
rājabalinti rañño kattabbayuttakaṃ rājabaliṃ. |
"The offering to the king" means the offering to the king that should be made. |
devatābalinti devatānaṃ kattabbabaliṃ. |
"The offering to the deities" means the offering to be made to the deities. |
sabbametaṃ tesaṃ tesaṃ yathānucchavikavasena dātabbadānassa adhivacanaṃ. |
All this is a designation for the gift to be given to each of them as is fitting. |
♦ khantisoracce niviṭṭhāti adhivāsanakkhantiyañca susīlatāya ca niviṭṭhā. |
♦ "Established in forbearance and gentleness" means established in the forbearance of endurance and in good-naturedness. |
ekamattānaṃ damentīti ekaṃ attanova attabhāvaṃ indriyadamena damenti. |
"They tame their single selves" means they tame their own single personalities by the taming of the faculties. |
samentīti attano cittaṃ kilesavūpasamanena samenti. |
"They calm" means they calm their own minds by the calming of the defilements. |
parinibbāpentīti kilesaparinibbāneneva parinibbāpenti. |
"They attain final Nibbāna" means they attain final Nibbāna by the final Nibbāna of the defilements itself. |
uddhaggikantiādīsu uparūparibhūmīsu phaladānavasena uddhamaggamassāti uddhaggikā. |
In "leading upwards," etc., "it has an upward path" because it gives its fruit in successively higher planes, is 'uddhaggikā'. |
saggassa hitāti tatrupapattijananato sovaggikā. |
"Conducive to heaven" because it generates rebirth there, is 'sovaggikā'. |
nibbattanibbattaṭṭhāne sukhova vipāko assāti sukhavipākā. |
"Its result is happiness" because its result is happiness in every place it is reborn, is 'sukhavipākā'. |
suṭṭhu aggānaṃ dibbavaṇṇādīnaṃ dasannaṃ visesānaṃ nibbattanato saggasaṃvattanikā, evarūpaṃ dakkhiṇaṃ patiṭṭhāpetīti attho. |
"Conducive to heaven" because it generates the ten distinctions, such as supreme divine beauty, is 'saggasaṃvattanikā'; he establishes such an offering, this is the meaning. |
♦ ariyadhamme ṭhitoti pañcasīladhamme patiṭṭhito. |
♦ "Established in the noble Dhamma" means established in the Dhamma of the five precepts. |
pecca sagge pamodatīti paralokaṃ gantvā yattha sagge paṭisandhiṃ gaṇhāti, tattha modati. |
"Passing away, he rejoices in heaven" means having gone to the next world, he rejoices in whatever heaven he takes rebirth. |
sotāpannasakadāgāmino vā hontu anāgāmī vā, sabbesaṃ ayaṃ paṭipadā labbhatevāti. |
Whether they are stream-enterers, once-returners, or non-returners, this practice is available to all of them. |
♦ 2. ānaṇyasuttavaṇṇanā AN 4.62 |
♦ 2. Commentary on the Sutta on Debtlessness |
♦ 62. dutiye adhigamanīyānīti pattabbāni. |
♦ 62. In the second, "to be attained" means to be reached. |
kāmabhogināti vatthukāme ca kilesakāme ca paribhuñjantena. |
"By one who enjoys sensual pleasures" means by one who enjoys both the objects of sensual pleasure and the defilements of sensual pleasure. |
atthisukhādīsu atthīti uppajjanakasukhaṃ atthisukhaṃ nāma. |
In "the pleasure of having," etc., the pleasure that arises from "I have" is called the pleasure of having. |
bhoge paribhuñjantassa uppajjanakasukhaṃ bhogasukhaṃ nāma. |
The pleasure that arises for one who enjoys wealth is called the pleasure of enjoyment. |
anaṇosmīti uppajjanakasukhaṃ ānaṇyasukhaṃ nāma. |
The pleasure that arises from "I am debtless" is called the pleasure of debtlessness. |
niddoso anavajjosmīti uppajjanakasukhaṃ anavajjasukhaṃ nāma. |
The pleasure that arises from "I am blameless and faultless" is called the pleasure of blamelessness. |
♦ bhuñjanti bhuñjamāno. |
♦ "He enjoys while enjoying." |
paññā vipassatīti paññāya vipassati. |
"He sees with wisdom" means he sees with wisdom. |
ubho bhāgeti dve koṭṭhāse, heṭṭhimāni tīṇi ekaṃ koṭṭhāsaṃ, anavajjasukhaṃ ekaṃ koṭṭhāsanti evaṃ paññāya passamāno dve koṭṭhāse jānātīti attho. |
"Both parts" means the two portions; seeing with wisdom the lower three as one portion and the pleasure of blamelessness as one portion, he knows the two portions; this is the meaning. |
anavajjasukhassetanti etaṃ tividhampi sukhaṃ anavajjasukhassa soḷasiṃ kalaṃ nāgghatīti. |
"Of the pleasure of blamelessness" — this threefold pleasure is not worth the sixteenth part of the pleasure of blamelessness. |
♦ 3. brahmasuttavaṇṇanā AN 4.63 |
♦ 3. Commentary on the Sutta on Brahmā |
♦ 63. tatiyaṃ tikanipāte vaṇṇitameva. |
♦ 63. The third has been explained in the Tikanipāta. |
sapubbadevatānīti padamattameva ettha visesoti. |
"With the ancient deities" is the only special phrase here. |
catutthe sabbaṃ uttānatthameva. |
In the fourth, everything has a clear meaning. |
♦ 5. rūpasuttavaṇṇanā AN 4.65 |
♦ 5. Commentary on the Sutta on Appearance |
♦ 65. pañcame rūpe pamāṇaṃ gahetvā pasanno rūpappamāṇo nāma. |
♦ 65. In the fifth, one who is pleased having taken appearance as the measure is called "one who judges by appearance." |
rūpappasannoti tasseva atthavacanaṃ. |
"Pleased by appearance" is an explanation of its meaning. |
ghose pamāṇaṃ gahetvā pasanno ghosappamāṇo nāma. |
One who is pleased having taken the voice as the measure is called "one who judges by the voice." |
cīvaralūkhapattalūkhesu pamāṇaṃ gahetvā pasanno lūkhappamāṇo nāma. |
One who is pleased having taken the roughness of the robe and the roughness of the bowl as the measure is called "one who judges by roughness." |
dhamme pamāṇaṃ gahetvā pasanno dhammappamāṇo nāma. |
One who is pleased having taken the Dhamma as the measure is called "one who judges by the Dhamma." |
itarāni tesaṃyeva atthavacanāni. |
The others are explanations of their meanings. |
sabbasatte ca tayo koṭṭhāse katvā dve koṭṭhāsā rūpappamāṇā, eko na rūpappamāṇo. |
And having made three portions of all beings, two portions are those who judge by appearance, one is not one who judges by appearance. |
pañca koṭṭhāse katvā cattāro koṭṭhāsā ghosappamāṇā, eko na ghosappamāṇo. |
Having made five portions, four portions are those who judge by the voice, one is not one who judges by the voice. |
dasa koṭṭhāse katvā nava koṭṭhāsā lūkhappamāṇā, eko na lūkhappamāṇo. |
Having made ten portions, nine portions are those who judge by roughness, one is not one who judges by roughness. |
satasahassaṃ koṭṭhāse katvā pana eko koṭṭhāsova dhammappamāṇo, sesā na dhammappamāṇāti veditabbā. |
But having made a hundred thousand portions, only one portion is one who judges by the Dhamma; the rest should be known as not those who judge by the Dhamma. |
♦ rūpe pamāṇiṃsūti ye rūpaṃ disvā pasannā, te rūpe pamāṇiṃsu nāma, pasīdiṃsūti attho. |
♦ "They judged by appearance" means those who were pleased seeing the appearance are said to have judged by appearance, the meaning is "they were pleased." |
ghosena anvagūti ghosena anugatā, ghosappamāṇaṃ gahetvā pasannāti attho. |
They followed the voice" means they were led by the voice, the meaning is "they were pleased having taken the voice as the measure. |
chandarāgavasūpetāti chandassa ca rāgassa ca vasaṃ upetā. |
"Subject to the power of desire and passion" means subject to the power of desire and passion. |
ajjhattañca na jānātīti niyakajjhatte tassa guṇaṃ na jānāti. |
"He does not know what is internal" means he does not know his quality in his own interior. |
bahiddhā ca na passatīti bahiddhāpissa paṭipattiṃ na passati. |
"And he does not see what is external" means he does not see his practice externally either. |
samantāvaraṇoti samantato āvārito, samantā vā āvaraṇamassāti samantāvaraṇo. |
"Covered on all sides" means veiled on all sides, or "he has a covering on all sides" is 'samantāvaraṇo'. |
ghosena vuyhatīti ghosena niyati, na guṇena. |
"He is carried away by the voice" means he is led by the voice, not by the quality. |
ajjhattañca na jānāti, bahiddhā ca vipassatīti niyakajjhatte guṇaṃ na jānāti, bahiddhā panassa paṭipattiṃ passati. |
"He does not know what is internal, but he sees what is external" means he does not know the quality in his own interior, but he sees his practice externally. |
bahiddhā phaladassāvīti tassa parehi kataṃ bahiddhā sakkāraphalaṃ passanto. |
"Seeing the fruit externally" means seeing the fruit of honor done to him by others externally. |
vinīvaraṇadassāvīti vivaṭadassāvī. |
"Seeing without the veil" means seeing openly. |
na so ghosena vuyhatīti so ghosena na nīyati. |
"He is not carried away by the voice" means he is not led by the voice. |
♦ 6. sarāgasuttavaṇṇanā AN 4.66 |
♦ 6. Commentary on the Sutta on the Passionate |
♦ 66. chaṭṭhe mohajaṃ cāpaviddasūti mohajaṃ cāpi aviddasū apaṇḍitā. |
♦ 66. In the sixth, "and what is born of delusion, they are also unwise" means they are also unwise about what is born of delusion. |
savighātanti sadukkhaṃ. |
"With distress" means with suffering. |
dukhudrayanti āyatiñca dukkhavaḍḍhidāyakaṃ. |
"Bringing suffering in the future" means also bringing an increase of suffering in the future. |
acakkhukāti paññācakkhurahitā. |
"Without eyes" means devoid of the eye of wisdom. |
yathā dhammā tathā santāti yathā rāgādayo dhammā ṭhitā, tathā sabhāvāva hutvā. |
"Just as the dhammas are, so they are" means just as the dhammas of passion and so on are, so they are in their own nature. |
na tassevanti maññareti mayaṃ evaṃsantā evaṃsabhāvāti tassa na maññare, na maññantīti attho. |
"They do not think it is so" means they do not think, "We are of this nature, of this kind"; they do not think; this is the meaning. |
imasmiṃ suttepi gāthāsupi vaṭṭameva kathitaṃ. |
In this sutta and in the verses, only the round of rebirth is spoken of. |
♦ 7. ahirājasuttavaṇṇanā AN 4.67 |
♦ 7. Commentary on the Sutta on the Serpent Kings |
♦ 67. sattame imāni cattāri ahirājakulānīti idaṃ daṭṭhavisāneva sandhāya vuttaṃ. |
♦ 67. In the seventh, "these are the four serpent-king families" — this is said with reference to those with venom in their fangs. |
ye hi keci daṭṭhavisā, sabbete imesaṃ catunnaṃ ahirājakulānaṃ abbhantaragatāva honti. |
For whoever has venom in their fangs, all of them are included within these four serpent-king families. |
attaguttiyāti attano guttatthāya. |
"For self-protection" means for the purpose of protecting oneself. |
attarakkhāyāti attano rakkhaṇatthāya. |
"For self-guarding" means for the purpose of guarding oneself. |
attaparittāyāti attano parittāṇatthāya. |
"For self-shelter" means for the purpose of sheltering oneself. |
parittaṃ nāma anujānāmīti attho. |
"I allow a charm," this is the meaning. |
♦ idāni yathā taṃ parittaṃ kātabbaṃ, taṃ dassento virūpakkhehi metiādimāha. |
♦ Now, showing how that charm should be made, he said, "My love for the Virūpakkhas," and so on. |
tattha virūpakkhehīti virūpakkhanāgakulehi. |
Therein, "for the Virūpakkhas" means for the Virūpakkha nāga family. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
apādakehīti apādakasattehi. |
"For the footless" means for footless beings. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
sabbe sattāti ito pubbe ettakena ṭhānena odissakamettaṃ kathetvā idāni anodissakamettaṃ kathetuṃ idamāraddhaṃ. |
"All beings" — having spoken of specific love up to this point, now to speak of non-specific love, this was started. |
tattha sattā pāṇā bhūtāti sabbānetāni puggalavevacanāneva. |
Therein, "beings, creatures, living things" are all synonyms for a person. |
bhadrāni passantūti bhadrāni ārammaṇāni passantu. |
"May they see good things" means may they see good objects. |
mā kañci pāpamāgamāti kañci sattaṃ pāpakaṃ lāmakaṃ mā āgacchatu. |
"May no evil come to anyone" means may no evil, no low thing come to any being. |
appamāṇo buddhoti ettha buddhoti buddhaguṇā veditabbā. |
"Immeasurable is the Buddha" — here, "Buddha" should be understood as the qualities of the Buddha. |
te hi appamāṇā nāma. |
For they are called immeasurable. |
sesapadadvayepi eseva nayo. |
This same method applies to the other two phrases. |
pamāṇavantānīti guṇappamāṇena yuttāni. |
"Are measurable" means are endowed with a measure of quality. |
uṇṇanābhīti lomasanābhiko makkaṭako. |
"The spider" means the hairy-navelled spider. |
sarabūti gharagolikā. |
"The house-lizard" means the house-gecko. |
katā me rakkhā, katā me parittāti mayā ettakassa janassa rakkhā ca parittāṇañca kataṃ. |
"Protection has been made by me, a charm has been made by me" means protection and shelter have been made by me for this many people. |
paṭikkamantu bhūtānīti sabbepi me kataparittāṇā sattā apagacchantu, mā maṃ viheṭhayiṃsūti attho. |
"Let the living things depart" means let all the beings for whom I have made this protection depart, may they not harass me; this is the meaning. |
♦ 8. devadattasuttavaṇṇanā AN 4.68 |
♦ 8. Commentary on the Sutta on Devadatta |
♦ 68. aṭṭhame acirapakkante devadatteti saṅghaṃ bhinditvā nacirapakkante. |
♦ 68. In the eighth, "not long after Devadatta had left" means not long after he had left, having split the Saṅgha. |
parābhavāyāti avaḍḍhiyā vināsāya. |
"For his own ruin" means for his own decline, for his destruction. |
assatarīti vaḷavāya kucchismiṃ gadrabhassa jātā. |
"A she-mule" means one born in the womb of a mare from a donkey. |
attavadhāya gabbhaṃ gaṇhātīti taṃ assena saddhiṃ sampayojenti, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ nasakkontī pādehi bhūmiṃ paharantī tiṭṭhati. |
"Conceives for her own death" means they mate her with a horse; she conceives and, when the time comes, being unable to give birth, she stands kicking the ground with her feet. |
athassā cattāro pāde catūsu khāṇūsu bandhitvā kucchiṃ phāletvā potakaṃ nīharanti. |
Then they tie her four feet to four posts, cut open her belly, and take out the foal. |
sā tattheva marati. |
She dies right there. |
tenetaṃ vuttaṃ. |
Therefore, this was said. |
♦ 9. padhānasuttavaṇṇanā AN 4.69 |
♦ 9. Commentary on the Sutta on Striving |
♦ 69. navame kilesānaṃ saṃvaratthāya pavesanadvāraṃ pidahanatthāya padhānaṃ saṃvarappadhānaṃ, pajahanatthāya padhānaṃ pahānappadhānaṃ, kusalānaṃ dhammānaṃ brūhanatthāya vaḍḍhanatthāya padhānaṃ bhāvanāppadhānaṃ, tesaṃyeva anurakkhaṇatthāya padhānaṃ anurakkhaṇāppadhānaṃ. |
♦ 69. In the ninth, the striving for the purpose of restraining the defilements, for the purpose of closing the door of entry, is the striving of restraint; the striving for the purpose of abandoning is the striving of abandoning; the striving for the purpose of cultivating wholesome states, for the purpose of increasing them, is the striving of development; the striving for the purpose of protecting those same things is the striving of protection. |
♦ 10. adhammikasuttavaṇṇanā AN 4.70 |
♦ 10. Commentary on the Sutta on the Unrighteous |
♦ 70. dasame adhammikā hontīti porāṇakarājūhi ṭhapitaṃ dasabhāgabaliñceva aparādhānurūpañca daṇḍaṃ aggahetvā atirekabalino ceva atirekadaṇḍassa ca gahaṇena adhammikā. |
♦ 70. In the tenth, "they become unrighteous" means by not taking the tenth-part tax established by the ancient kings and the punishment according to the offense, and by taking an excessive tax and an excessive punishment, they are unrighteous. |
rājāyuttāti rañño janapadesu kiccasaṃvidhāyakā āyuttakapurisā. |
"The king's officials" means the king's men, the officials who carry out the affairs in the provinces. |
brāhmaṇagahapatikāti antonagaravāsino brāhmaṇagahapatayo. |
"Brahmins and householders" means the brahmins and householders living within the city. |
negamajānapadāti nigamavāsino ceva janapadavāsino ca. |
"Townsfolk and countryfolk" means the inhabitants of the towns and the inhabitants of the countryside. |
visamanti visamā hutvā, asamayena vāyantīti attho. |
Irregularly" means having become irregular, the meaning is "they blow out of season. |
visamāti na samā, atithaddhā vā atimudukā vāti attho. |
"Irregularly" means not evenly, either too strong or too gentle; this is the meaning. |
apañjasāti maggato apagatā, ummaggagāmino hutvā vāyantīti attho. |
Off the path" means having departed from the path, the meaning is "they blow having taken a wrong course. |
devatā parikupitā bhavantīti vātesu hi visamesu apañjasesu vāyantesu rukkhā bhijjanti, vimānāni bhijjanti. |
"The deities become angry" means for when the winds blow irregularly and off the path, trees are broken, and mansions are broken. |
tasmā devatā parikupitā bhavanti, tā devassa sammā vassituṃ na denti. |
Therefore the deities become angry; they do not let the deva rain properly. |
tena vuttaṃ devo na sammā dhāraṃ anuppavecchatīti. |
Therefore it is said, "the deva does not send down showers properly." |
visamapākāni sassāni bhavantīti ekasmiṃ ṭhāne gabbhīni honti, ekasmiṃ sañjātakhīrāni, ekaṃ ṭhānaṃ paccatīti evaṃ visamaṃ pākāni sassāni bhavanti. |
"The crops ripen irregularly" means in one place they are in the ear, in another they have formed their milk, in one place they are ripening; thus the crops ripen irregularly. |
♦ samaṃ nakkhattāni tārakarūpāni parivattantīti yathā kattikapuṇṇamā kattikanakkhattameva labhati, migasirapuṇṇamā migasiranakkhattamevāti evaṃ tasmiṃ tasmiṃ māse sā sā puṇṇamā taṃ taṃ nakkhattameva labhati, tathā sammā parivattanti. |
♦ "The constellations and stars revolve evenly" means just as the full moon of Kattikā gets the Kattikā constellation, the full moon of Migasira gets the Migasira constellation, thus in each month that full moon gets that constellation, so they revolve correctly. |
samaṃ vātā vāyantīti avisamā hutvā samayasmiṃyeva vāyanti, cha māse uttarā vātā, cha māsedakkhiṇāti evaṃ tesaṃ tesaṃ janapadānaṃ anurūpe samaye vāyanti. |
"The winds blow evenly" means having become not irregular, they blow only in season; for six months the north winds, for six months the south, thus they blow in the season appropriate for each country. |
samāti samappavattino nātithaddhā nātimudū. |
"Evenly" means of even motion, not too strong, not too gentle. |
pañjasāti maggappaṭipannā, maggeneva vāyanti, no amaggenāti attho. |
"On the path" means having entered upon the path, they blow only on the path, not off the path; this is the meaning. |
♦ jimhaṃ gacchatīti kuṭilaṃ gacchati, atitthaṃ gaṇhāti. |
♦ "It goes crookedly" means it goes crookedly, it takes a wrong ford. |
nette jimhaṃ gate satīti nayatīti nettā. |
"When the leader goes crookedly" means "that which leads" is the leader. |
tasmiṃ nette jimhaṃ gate kuṭilaṃ gantvā atitthaṃ gaṇhante itarāpi atitthameva gaṇhantīti attho. |
When that leader goes crookedly, having gone crookedly and taken a wrong ford, the others also take a wrong ford; this is the meaning. |
netetipi pāṭho. |
The reading is also "nete." |
dukkhaṃ setīti dukkhaṃ sayati, dukkhitaṃ hotīti attho. |
He lies in misery" means he sleeps in misery, the meaning is "he is miserable. |
♦ pattakammavaggo dutiyo. |
♦ The second chapter on fitting deeds. |
♦ (8) 3. apaṇṇakavaggo |
♦ (8) 3. The Apaṇṇaka Chapter |
♦ 1. padhānasuttavaṇṇanā AN 4.71 |
♦ 1. Commentary on the Sutta on Striving |
♦ 71. tatiyavaggassa paṭhame apaṇṇakappaṭipadanti aviraddhappaṭipadaṃ. |
♦ 71. In the first of the third chapter, "the incontrovertible practice" means the unerring practice. |
yoni cassa āraddhā hotīti kāraṇañcassa paripuṇṇaṃ hoti. |
"And its basis has been undertaken" means and its reason is complete. |
āsavānaṃ khayāyāti arahattatthāya. |
"For the destruction of the cankers" means for the sake of Arahantship. |
dutiyaṃ uttānameva. |
The second has a clear meaning. |
♦ 3. sappurisasuttavaṇṇanā AN 4.73 |
♦ 3. Commentary on the Sutta on the Good Person |
♦ 73. tatiye avaṇṇoti aguṇo. |
♦ 73. In the third, "fault" means lack of virtue. |
pātu karotīti katheti, pākaṭaṃ karoti. |
"He makes it manifest" means he speaks of it, he makes it known. |
pañhābhinītoti pañhatthāya abhinīto. |
"Brought for a question" means brought for the purpose of a question. |
ahāpetvā alambitvāti aparihīnaṃ alambitaṃ katvā. |
"Without diminishing, without concealing" means having made it not diminished, not concealed. |
ettha ca asappuriso pāpicchatāya attano avaṇṇaṃ chādeti, sappuriso lajjitāya attano vaṇṇaṃ. |
And here, the bad person conceals his own fault out of evil desire; the good person, his own virtue out of shame. |
idāni yasmā asappuriso hirottapparahito saṃvāsena avajānāti, sappuriso pana hirottappasamannāgato saṃvāsenāpi nāvajānāti. |
Now, because the bad person, being devoid of shame and fear of wrongdoing, despises through living together, while the good person, being endowed with shame and fear of wrongdoing, does not despise even through living together. |
tasmā asappurisabhāvasādhakaṃ adhunāgatavadhukopammaṃ dassetuṃ seyyathāpi, bhikkhave, vadhukātiādimāha. |
Therefore, to show the simile of the newly-arrived bride, which establishes the nature of the bad person, he said, "Just as, monks, a bride," and so on. |
tattha vadhukāti suṇisā. |
Therein, "bride" means daughter-in-law. |
tibbanti bahalaṃ. |
"Strong" means intense. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 4-5. aggasuttadvayavaṇṇanā |
♦ 4-5. Commentary on the Two Suttas on the Highest |
♦ 74-75. catutthe sīlagganti aggappattaṃ uttamasīlaṃ. |
♦ 74-75. In the fourth, "the highest virtue" means the highest attained, the supreme virtue. |
eseva nayo sabbattha. |
This is the method everywhere. |
pañcame rūpagganti yaṃ rūpaṃ sammasitvā arahattaṃ pāpuṇāti, idaṃ rūpaggaṃ nāma. |
In the fifth, "the highest form" means that form which, having comprehended, one attains Arahantship; this is called the highest form. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
bhavagganti ettha pana yasmiṃ attabhāve ṭhito arahattaṃ pāpuṇāti, etaṃ bhavaggaṃ nāmāti. |
But in "the peak of existence," that existence in which, being established, one attains Arahantship, this is called the peak of existence. |
♦ 6. kusinārasuttavaṇṇanā AN 4.76 |
♦ 6. Commentary on the Sutta on Kusinārā |
♦ 76. chaṭṭhe upavattaneti pācīnagatāya sālapantiyā uttarena nivattitvā ṭhitāya vemajjhaṭṭhāne. |
♦ 76. In the sixth, "at Upavattana" means in the middle of the row of sāla trees that stands turned to the north from the row that goes east. |
antarena yamakasālānanti dvinnaṃ sālarukkhānaṃ antare. |
"Between the twin sāla trees" means between the two sāla trees. |
kaṅkhāti dveḷhakaṃ. |
"Doubt" means hesitation. |
vimatīti vinicchituṃ asamatthatā. |
"Uncertainty" means the inability to decide. |
“buddho nu kho na buddho nu kho, dhammo nu kho na dhammo nu kho, saṅgho nu kho na saṅgho nu kho, maggo nu kho na maggo nu kho, paṭipadā nu kho na paṭipadā nu kho”ti yassa saṃsayo uppajjeyya, taṃ vo vadāmi pucchatha, bhikkhaveti ayamettha saṅkhepattho. |
"Is he a Buddha or not a Buddha? Is it the Dhamma or not the Dhamma? Is it the Saṅgha or not the Saṅgha? Is it the path or not the path? Is it the practice or not the practice?" — for whom such a doubt would arise, I say to you, ask, O monks; this is the brief meaning here. |
satthugāravenapi na puccheyyāthāti “mayaṃ satthu santike pabbajimha, cattāro paccayāpi no satthu santakāva. |
"You might not ask out of respect for the Teacher" — "We went forth in the presence of the Teacher, and our four requisites are also the Teacher's property. We who for so long did not have any doubt are not fit to have a doubt today in the last hour." If you do not ask thus out of respect for the Teacher. |
te mayaṃ ettakaṃ kālaṃ kaṅkhaṃ akatvā na arahāma ajja pacchime kāle kaṅkhaṃ kātun”ti sace evaṃ satthari gāravena na pucchatha. |
"A companion, O monks, may tell a companion" means whichever bhikkhu is a friend and associate of yours, let him tell him. I will tell one bhikkhu, and hearing his words, all of you will become free from doubt; thus he shows. |
sahāyakopi, bhikkhave, sahāyakassa ārocetūti tumhākaṃ yo yassa bhikkhussa sandiṭṭho sambhatto, so tassa ārocetu, ahaṃ ekassa bhikkhussa kathessāmi, tassa kathaṃ sutvā sabbe nikkaṅkhā bhavathāti dasseti. |
"Thus I am confident" means thus I believe; this is the meaning. |
evaṃ pasannoti evaṃ saddahāmi ahanti attho. |
"It is knowledge itself" means it is the knowledge that makes the state of being free from doubt a direct experience that the Tathāgata has here, not mere faith; this is the meaning. |
ñāṇamevāti nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃyeva ettha tathāgatassa, na saddhāmattanti attho. |
"Of these, Ānanda" means of these five hundred bhikkhus sitting inside the screen. |
imesañhi, ānandāti imesaṃ antosāṇiyaṃ nisinnānaṃ pañcannaṃ bhikkhusatānaṃ. |
"He who is the last" means he who is the last in terms of quality; he speaks with reference to the venerable Ānanda himself. |
yo pacchimakoti yo guṇavasena pacchimako, ānandattheraṃyeva sandhāyāha. |
♦ 7. acinteyyasuttavaṇṇanā AN 4.77 |
♦ 7. Commentary on the Sutta on the Unthinkable |
♦ 77. sattame acinteyyānīti cintetuṃ ayuttāni. |
♦ 77. In the seventh, "unthinkable" means not fit to be thought about. |
na cintetabbānīti acinteyyattāyeva na cintetabbāni. |
"Not to be thought about" means not to be thought about precisely because they are unthinkable. |
yāni cintentoti yāni kāraṇāni cintento. |
"Thinking of which" means thinking of which reasons. |
ummādassāti ummattakabhāvassa. |
"Of madness" means of the state of being mad. |
vighātassāti dukkhassa. |
"Of distress" means of suffering. |
buddhavisayoti buddhānaṃ visayo, sabbaññutaññāṇādīnaṃ buddhaguṇānaṃ pavatti ca ānubhāvo ca. |
"The range of a Buddha" means the range of Buddhas, the course and power of the qualities of a Buddha, such as the knowledge of omniscience. |
jhānavisayoti abhiññājhānavisayo. |
"The range of jhāna" means the range of the jhāna of supernormal knowledge. |
kammavipākoti diṭṭhadhammavedanīyādīnaṃ kammānaṃ vipāko. |
"The result of kamma" means the result of kammas such as those that are to be experienced in this very life. |
lokacintāti “kena nu kho candimasūriyā katā, kena mahāpathavī, kena mahāsamuddo, kena sattā uppāditā, kena pabbatā, kena ambatālanāḷikerādayo”ti evarūpā lokacintā. |
Thinking about the world" means such thinking about the world as, "By whom were the sun and moon made? By whom the great earth? By whom the great ocean? By whom were beings produced? By whom the mountains? By whom the mangoes, palms, coconuts, and so on? |
♦ 8. dakkhiṇasuttavaṇṇanā AN 4.78 |
♦ 8. Commentary on the Sutta on the Offering |
♦ 78. aṭṭhame dakkhiṇāvisuddhiyoti dānasaṅkhātāya dakkhiṇāya visujjhanakāraṇāni. |
♦ 78. In the eighth, "the purification of the offering" means the reasons for the purification of the offering called a gift. |
dāyakato visujjhatīti mahapphalabhāvena visujjhati, mahapphalā hotīti attho. |
"It is purified by the giver" means it is purified by way of being of great fruit, it becomes of great fruit; this is the meaning. |
kalyāṇadhammoti sucidhammo. |
"Of good character" means of pure character. |
pāpadhammoti lāmakadhammo. |
"Of bad character" means of low character. |
dāyakato visujjhatīti ettha vessantaramahārājā kathetabbo. |
"It is purified by the giver" — here, the great king Vessantara should be related. |
so hi jūjakabrāhmaṇassa dārake datvā mahāpathaviṃ kampesi. |
For he, having given his children to the brahmin Jūjaka, caused the great earth to shake. |
paṭiggāhakato visujjhatīti ettha kalyāṇīnadīmukhadvāravāsī kevaṭṭo kathetabbo. |
"It is purified by the recipient" — here, the fisherman living at the mouth of the Kalyāṇī river should be related. |
so kira dīghasumattherassa tikkhattuṃ piṇḍapātaṃ datvā maraṇamañce nipanno “ayyassa maṃ dīghasumattherassa dinnapiṇḍapāto uddharatī”ti āha. |
It is said that he, having given almsfood to the elder Dīghasumata three times, lying on his deathbed, said, "The almsfood given to my lord, the elder Dīghasumata, is lifting me up." |
neva dāyakatoti ettha vaḍḍhamānavāsī luddako kathetabbo. |
"Neither by the giver" — here, the hunter living in Vaḍḍhamāna should be related. |
so kira petadakkhiṇaṃ dento ekassa dussīlasseva tayo vāre adāsi. |
It is said that he, giving an offering for a ghost, gave to a single immoral person three times. |
tatiyavāre “amanusso dussīlo maṃ vilumpatī”ti viravi. |
On the third time, he cried out, "A non-human, an immoral one, is robbing me!" |
ekassa sīlavato bhikkhuno datvā pāpitakāleyevassa pāpuṇi. |
Having given to a virtuous bhikkhu, it reached him at the right time. |
dāyakato ceva visujjhati paṭiggāhakato cāti ettha asadisadānaṃ kathetabbanti. |
"It is purified both by the giver and by the recipient" — here, the incomparable gift should be related. |
♦ 9. vaṇijjasuttavaṇṇanā AN 4.79 |
♦ 9. Commentary on the Sutta on Commerce |
♦ 79. navame tādisā vāti taṃsadisāva taṃsarikkhakāva. |
♦ 79. In the ninth, "of that kind" means of the same kind, of the same sort. |
chedagāminī hotīti chedaṃ gacchati. |
"It leads to ruin" means it goes to ruin. |
yaṃ patthitaṃ, taṃ sabbaṃ nassatīti attho. |
Whatever was desired, all of it is lost; this is the meaning. |
na yathādhippāyā hotīti yathājjhāsayā na hoti. |
"It is not as intended" means it is not according to one's wish. |
parādhippāyā hotīti parajjhāsayā ajjhāsayato adhikataraphalā hoti. |
"It is beyond the intention" means it is according to the intention of another, it has a result greater than the intention. |
samaṇaṃ vā brāhmaṇaṃ vāti ettha samitapāpabāhitapāpatāhi samaṇabrāhmaṇatā veditabbā. |
"A recluse or a brahmin" — here, the state of being a recluse and a brahmin should be understood by the calming of evils and the expulsion of evils. |
vadatu, bhante, paccayenāti, bhante, catubbidhena cīvarādinā paccayena vadeyyāsīti evaṃ pavāreti nimanteti. |
"Speak, venerable sir, with a requisite" means, "Venerable sir, you should speak with the fourfold requisite of robes and so on"; thus he invites, he offers. |
yena pavāretīti paricchinditvā yattakena pavāreti. |
"With which he invites" means by which he invites, having specified a limit. |
taṃ na detīti taṃ sabbasova na deti. |
"He does not give that" means he does not give it at all. |
na yathādhippāyaṃ detīti yathā tassa ajjhāsayo, evaṃ dātuṃ na sakkoti, hāpetvā appakaṃ deti. |
"He does not give as intended" means he is not able to give as is his wish; he gives little, having diminished it. |
yathādhippāyaṃ detīti yattakaṃ so icchati, tattakameva deti. |
"He gives as intended" means he gives just as much as he desires. |
parādhippāyaṃ detīti appakaṃ pavāretvā avattharitvā bahuṃ deti. |
"He gives beyond the intention" means having invited for a little, he gives much, spreading it out. |
♦ 10. kambojasuttavaṇṇanā AN 4.80 |
♦ 10. Commentary on the Sutta on Kamboja |
♦ 80. dasame neva sabhāyaṃ nisīdatīti vinicchayakaraṇatthaṃ vinicchayasabhāyaṃ neva nisīdati . |
♦ 80. In the tenth, "he does not sit in an assembly" means he does not sit in an assembly for making judgments, for the purpose of making a decision. |
na kammantaṃ payojetīti kasivaṇijjādimahākammantaṃ nappayojeti. |
"He does not engage in business" means he does not engage in great business such as agriculture and commerce. |
na kambojaṃ gacchatīti bhoge sambharaṇatthāya kambojaraṭṭhaṃ na gacchati. |
"He does not go to Kamboja" means he does not go to the country of Kamboja for the purpose of acquiring wealth. |
desanāmattameva cetaṃ, yaṃ kiñci tiroraṭṭhaṃ na gacchatīti attho. |
And this is just a manner of speaking; the meaning is, he does not go to any foreign country. |
kodhanotiādīsu kodhanatāya kodhapariyuṭṭhito atthānatthaṃ na jānāti, issukitāya parasampattiṃ na sahati, maccharitāya dhanaṃ datvā kiccaṃ kātuṃ na sakkoti, nippaññatāya kiccaṃ saṃvidhātuṃ na sakkoti. |
In "angry," etc., because of his anger, being overcome by anger, he does not know what is beneficial and what is not; because of his envy, he does not tolerate the prosperity of others; because of his stinginess, he is not able to do his business by giving wealth; because of his lack of wisdom, he is not able to arrange his business. |
tasmā etāni sabhānisīdanādīni na karotīti. |
Therefore, he does not do these things, such as sitting in an assembly. |
♦ apaṇṇakavaggo tatiyo. |
♦ The third Apaṇṇaka chapter. |
♦ (9) 4. macalavaggo |
♦ (9) 4. The Macala Chapter |
♦ 1-5. pāṇātipātādisuttapañcakavaṇṇanā |
♦ 1-5. Commentary on the Five Suttas on Killing Living Beings, etc. |
♦ 81-85. catutthassa paṭhamādīni uttānatthāneva. |
♦ 81-85. The first and so on of the fourth have clear meanings. |
pañcame “nīce kule paccājāto”tiādikena tamena yuttoti tamo. |
In the fifth, "born in a low family," etc. — he who is yoked with darkness is 'tamo'. |
kāyaduccaritādīhi puna nirayatamūpagamanato tamaparāyaṇo. |
Because he goes again to the darkness of hell through misconduct of body and so on, he is "one whose destination is darkness." |
iti ubhayenapi khandhatamova kathito hoti. |
Thus, in both ways, the darkness of the aggregates is spoken of. |
“aḍḍhe kule paccājāto”tiādikena jotinā yuttato joti, ālokabhūtoti vuttaṃ hoti. |
"Born in a wealthy family," etc. — because he is yoked with light, he is 'joti'; he is said to be a light. |
kāyasucaritādīhi puna sagguppattijotibhāvūpagamanato jotiparāyaṇo. |
Because he goes again to the state of light of rebirth in heaven through good conduct of body and so on, he is "one whose destination is light." |
iminā nayena itarepi dve veditabbā. |
The other two should be understood in this way. |
♦ venakuleti vilīvakārakule. |
♦ "In a basket-weaver's family" means in the family of a bamboo-worker. |
nesādakuleti migaluddakādīnaṃ kule. |
"In a hunter's family" means in the family of a deer-hunter and so on. |
rathakārakuleti cammakārakule. |
"In a chariot-maker's family" means in the family of a leather-worker. |
pukkusakuleti pupphachaḍḍakakule. |
"In a scavenger's family" means in the family of a flower-sweeper. |
kasiravuttiketi dukkhavuttike. |
"In a family with a hard livelihood" means in a family with a miserable livelihood. |
dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. |
"Ugly" means like a dust-demon, of the color of a charred stump. |
duddasikoti vijātamātuyāpi amanāpadassano. |
"Ill-favored" means unpleasant to see even for the mother who gave him birth. |
okoṭimakoti lakuṇḍako. |
"Dwarfish" means stunted. |
kāṇoti ekacchikāṇo vā ubhayacchikāṇo vā. |
"One-eyed" means blind in one eye or blind in both eyes. |
kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. |
"Crippled in one hand" means crippled in one hand or crippled in both hands. |
khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. |
"Lame" means lame in one leg or lame in both legs. |
pakkhahatoti hatapakkho pīṭhasappī . |
"Paralyzed" means with a paralyzed side, a cripple who crawls. |
padīpeyyassāti telakapallādino dīpaupakaraṇassa. |
"Of a lamp" means of the requisites for a lamp, such as oil and a wick. |
evaṃ kho, bhikkhaveti ettha eko puggalo bahiddhā ālokaṃ adisvā mātu kucchimhiyeva kālaṃ katvā apāyesu nibbattanto sakalampi kappaṃ saṃsarati. |
"Thus, monks" — here, a person, not seeing the external light, dies in his mother's womb and, being reborn in the woeful states, wanders for a whole kappa. |
sopi tamotamaparāyaṇova. |
He too is one whose destination is from darkness to darkness. |
so pana kuhakapuggalo bhaveyya. |
But he might be a hypocritical person. |
kuhakassa hi evarūpā nipphatti hotīti vuttaṃ. |
For it is said that such is the outcome for a hypocrite. |
♦ ettha ca “nīce kule”tiādīhi āgamanavipatti ceva paccuppannapaccayavipatti ca dassitā. |
♦ And here, by "in a low family," etc., the failure of his arrival and the failure of present conditions are shown. |
“dalidde”tiādīhi pavattapaccayavipatti, “kasiravuttike”tiādīhi ājīvupāyavipatti, “dubbaṇṇo”tiādīhi attabhāvavipatti, “bahvābādho”tiādīhi dukkhakāraṇasamāyogo, “na lābhī”tiādīhi sukhakāraṇavipatti ceva upabhogavipatti ca, “kāyena duccaritan”tiādīhi tamaparāyaṇabhāvassa kāraṇasamāyogo, “kāyassa bhedā”tiādīhi samparāyikatamūpagamo. |
By "in a poor," etc., the failure of living conditions; by "in a family with a hard livelihood," etc., the failure of the means of livelihood; by "ugly," etc., the failure of the personality; by "very ill," etc., the conjunction with the cause of suffering; by "not a recipient," etc., the failure of the cause of happiness and the failure of enjoyment; by "with misconduct of body," etc., the conjunction with the cause of the state of having darkness as one's destination; by "at the breaking up of the body," etc., the going to the darkness of the next world. |
sukkapakkho vuttapaṭipakkhanayena veditabbo. |
The bright side should be understood by way of the opposite of what has been said. |
♦ 6. oṇatoṇatasuttavaṇṇanā AN 4.86 |
♦ 6. Commentary on the Sutta on the Lowly to the Lowly |
♦ 86. chaṭṭhe oṇatoṇatoti idāni nīcako āyatimpi nīcako bhavissati. |
♦ 86. In the sixth, "from the lowly to the lowly" means he who is now low will also be low in the future. |
oṇatuṇṇatoti idāni nīco āyatiṃ ucco bhavissati. |
"From the lowly to the exalted" means he who is now low will be exalted in the future. |
uṇṇatoṇatoti idāni ucco āyatiṃ nīco bhavissati. |
"From the exalted to the lowly" means he who is now exalted will be low in the future. |
uṇṇatuṇṇatoti idāni ucco āyatimpi ucco bhavissati. |
"From the exalted to the exalted" means he who is now exalted will also be exalted in the future. |
vitthāro pana nesaṃ purimasuttanayeneva veditabbo. |
But their detailed explanation should be understood in the same way as the preceding sutta. |
♦ 7. puttasuttavaṇṇanā AN 4.87 |
♦ 7. Commentary on the Sutta on the Son |
♦ 87. sattame samaṇamacaloti samaṇācalo, makāro padasandhikaro, niccalasamaṇoti attho. |
♦ 87. In the seventh, "an unshakable recluse" is 'samaṇamacalo'; the 'ma' is for euphonic combination; the meaning is "an immovable recluse." |
iminā sattavidhampi sekhaṃ dasseti. |
With this, he shows the seven kinds of trainees. |
so hi sāsane mūlajātāya saddhāya patiṭṭhitattā acalo nāma. |
For he is called 'unshakable' because he is established in the faith that has taken root in the teaching. |
samaṇapuṇḍarīkoti puṇḍarīkasadiso samaṇo. |
"A white-lotus recluse" means a recluse like a white lotus. |
puṇḍarīkaṃ nāma ūnasatapattaṃ saroruhaṃ. |
A white lotus is a lake-born flower with less than a hundred petals. |
iminā sukkhavipassakakhīṇāsavaṃ dasseti. |
With this, he shows a dry-insight practitioner whose cankers are destroyed. |
so hi jhānābhiññānaṃ abhāvena aparipuṇṇaguṇattā samaṇapuṇḍarīko nāma hoti. |
For he is called a 'white-lotus recluse' because his qualities are incomplete due to the absence of jhāna and supernormal powers. |
samaṇapadumoti padumasadiso samaṇo. |
"A red-lotus recluse" means a recluse like a red lotus. |
padumaṃ nāma paripuṇṇasatapattaṃ saroruhaṃ. |
A red lotus is a lake-born flower with a full hundred petals. |
iminā ubhatobhāgavimuttaṃ khīṇāsavaṃ dasseti. |
With this, he shows one who is liberated in both ways, whose cankers are destroyed. |
so hi jhānābhiññānaṃ bhāvena paripuṇṇaguṇattā samaṇapadumo nāma hoti . |
For he is called a 'red-lotus recluse' because his qualities are complete due to the presence of jhāna and supernormal powers. |
samaṇesu samaṇasukhumāloti sabbesupi etesu samaṇesu sukhumālasamaṇo muducittasarīro kāyikacetasikadukkharahito ekantasukhī. |
"Among recluses, a delicate recluse" means among all these recluses, a delicate recluse, with a gentle mind and body, free from physical and mental suffering, completely happy. |
etena attānañceva attasadise ca dasseti. |
With this, he shows himself and those like himself. |
♦ evaṃ mātikaṃ nikkhipitvā idāni paṭipāṭiyā vibhajanto kathañca, bhikkhavetiādimāha. |
♦ Thus having laid down the table of contents, now dividing it in order, he said, "And how, monks," and so on. |
tattha sekhoti sattavidhopi sekho. |
Therein, "a trainee" means all seven kinds of trainees. |
pāṭipadoti paṭipannako. |
"A practitioner" means one who is practicing. |
anuttaraṃ yogakkhemaṃ patthayamāno viharatīti arahattaṃ patthayanto viharati. |
"He dwells aspiring to the supreme security from bondage" means he dwells aspiring to Arahantship. |
muddhāvasittassāti muddhani avasittassa, katābhisekassāti attho. |
Of one who is anointed on the head" means of one on whose head water has been sprinkled, the meaning is "of one who has been consecrated. |
ābhisekoti abhisekaṃ kātuṃ yutto. |
"Fit for consecration" means fit to perform the consecration. |
anabhisittoti na tāva abhisitto. |
"Not yet consecrated" means not yet consecrated. |
macalappattoti rañño khattiyassa muddhāvasittassa puttabhāvena ceva puttesu jeṭṭhakabhāvena ca na tāva abhisittabhāvena ca abhisekappattiatthāya acalappatto niccalapatto. |
"Has reached the unshakable" means has reached the unshakable, the immovable, by being the son of a consecrated khattiya king, and by being the eldest of the sons, and by not yet being consecrated, for the purpose of reaching consecration. |
makāro nipātamattaṃ. |
The 'ma' is just a particle. |
kāyena phusitvāti nāmakāyena phusitvā. |
"Having touched with the body" means having touched with the mental body. |
♦ yācitova bahulaṃ cīvaraṃ paribhuñjatīti “idaṃ, bhante, paribhuñjathā”ti evaṃ dāyakehi yācamāneheva upanītaṃ cīvaraṃ bahuṃ paribhuñjati, kiñcideva ayācitaṃ, bākulatthero viya. |
♦ "He uses a robe mostly when requested" means he uses a robe mostly when it is offered by donors who are requesting, "Venerable sir, use this," with only a little that is unrequested, like the elder Bākula. |
piṇḍapātaṃ khadiravanamagge sīvalitthero viya. |
Almsfood, like the elder Sīvali on the Khadiravana road. |
senāsanaṃ aṭṭhakanāgarasutte ānandatthero viya. |
A lodging, like the venerable Ānanda in the Aṭṭhakanāgara Sutta. |
gilānapaccayaṃ pilindavacchathero viya. |
Medicine for the sick, like the elder Pilindavaccha. |
tyassāti te assa. |
"For him" means for him. |
manāpenevāti manaṃ allīyanakena. |
"With what is pleasant" means with what clings to the mind. |
samudācarantīti kattabbakiccāni karonti pavattanti vā. |
"They minister" means they do the things that should be done, or they proceed. |
upahāraṃ upaharantīti kāyikacetasikaupahāraṃ upaharanti upanīyanti. |
"They bring an offering" means they bring, they offer a physical and mental offering. |
sannipātikānīti tiṇṇampi sannipātena nibbattāni. |
"Born of a combination" means born of the combination of the three. |
utupariṇāmajānīti utupariṇāmato atisītātiuṇhaututo jātāni. |
"Born of a change of season" means born of a change of season, from a season that is too cold or too hot. |
visamaparihārajānīti accāsanātiṭṭhānādikā visamaparihārato jātāni. |
"Born of irregular care" means born of irregular care, such as too much sitting or too much standing. |
opakkamikānīti vadhabandhanādiupakkamena nibbattāni. |
"Born of an attack" means produced by an attack such as murder or binding. |
kammavipākajānīti vināpi imehi kāraṇehi kevalaṃ pubbe katakammavipākavaseneva jātāni. |
"Born of the result of kamma" means born solely by the power of the result of kamma done in the past, without these reasons. |
catunnaṃ jhānānanti ettha khīṇāsavānampi buddhānampi kiriyajjhānāneva adhippetāni. |
"Of the four jhānas" — here, the functional jhānas of those whose cankers are destroyed and of the Buddhas are intended. |
sesaṃ uttānatthamevāti. |
The rest has a clear meaning. |
♦ 8. saṃyojanasuttavaṇṇanā AN 4.88 |
♦ 8. Commentary on the Sutta on Fetters |
♦ 88. aṭṭhame sāsane laddhappatiṭṭhattā sotāpannova samaṇamacaloti vutto, nātibahuguṇattā na bahupattaṃ viya saroruhaṃ sakadāgāmī samaṇapuṇḍarīkoti, tato bahutaraguṇattā satapattaṃ viya saroruhaṃ anāgāmī samaṇapadumoti, thaddhabhāvakarānaṃ kilesānaṃ sabbaso samucchinnattā mudubhāvappatto khīṇāsavo samaṇasukhumāloti. |
♦ 88. In the eighth, because he has gained a foothold in the teaching, the stream-enterer is called an unshakable recluse; because he does not have very many qualities, like a lotus with not many petals, the once-returner is called a white-lotus recluse; because he has more qualities than that, like a lotus with a hundred petals, the non-returner is called a red-lotus recluse; because the defilements that cause hardness have been completely cut off, having attained a state of gentleness, the one whose cankers are destroyed is a delicate recluse. |
♦ 9. sammādiṭṭhisuttavaṇṇanā AN 4.89 |
♦ 9. Commentary on the Sutta on Right View |
♦ 89. navame sammādiṭṭhikotiādīhi aṭṭhaṅgikamaggavasena paṭhamasutte viya satta sekhā gahitā. |
♦ 89. In the ninth, by "one with right view," etc., by way of the eightfold path, the seven trainees are taken as in the first sutta. |
dutiyavāre dasaṅgikamaggavasena vā arahattaphalañāṇārahattaphalavimuttīhi saddhiṃ, aṭṭhaṅgikamaggavasena vā sukkhavipassakakhīṇāsavo kathito, tatiyavāre ubhatobhāgavimutto, catutthavāre tathāgato ca tathāgatasadisakhīṇāsavo cāti. |
In the second instance, by way of the tenfold path, together with the knowledge of the fruit of Arahantship and the liberation of the fruit of Arahantship, or by way of the eightfold path, a dry-insight practitioner whose cankers are destroyed is spoken of; in the third instance, one liberated in both ways; in the fourth instance, the Tathāgata and one whose cankers are destroyed like the Tathāgata. |
iti idaṃ suttaṃ paṭhamasutte kathitapuggalānaṃ vaseneva kathitaṃ, desanāmattameva panettha nānanti. |
Thus this sutta is spoken according to the persons spoken of in the first sutta; only the manner of teaching here is different. |
♦ 10. khandhasuttavaṇṇanā AN 4.90 |
♦ 10. Commentary on the Sutta on the Aggregates |
♦ 90. dasame paṭhamavāre arahattatthāya payogaṃ anārabhitvā ṭhito pamādavihārī sekhapuggalo kathito. |
♦ 90. In the tenth, in the first instance, a trainee who is a negligent dweller, standing without having undertaken the effort for Arahantship, is spoken of. |
dutiyavāre anuppāditajjhāno āraddhavipassako appamādavihārī sekhapuggalo kathito. |
In the second instance, a diligent trainee who has not produced jhāna but has undertaken insight is spoken of. |
tatiyavāre āraddhavipassako appamādavihārī aṭṭhavimokkhalābhī sekhapuggalo kathito, catutthavāre paramasukhumālakhīṇāsavoti. |
In the third instance, a diligent trainee who has undertaken insight and has attained the eight liberations is spoken of; in the fourth instance, a supremely delicate one whose cankers are destroyed. |
♦ macalavaggo catuttho. |
♦ The fourth Macala chapter. |
♦ (10) 5. asuravaggo |
♦ (10) 5. The Asura Chapter |
♦ 1. asurasuttavaṇṇanā AN 4.91 |
♦ 1. Commentary on the Sutta on the Asuras |
♦ 91. pañcamassa paṭhame asuroti asurasadiso bībhaccho. |
♦ 91. In the first of the fifth, "an asura" means hideous like an asura. |
devoti devasadiso guṇavasena abhirūpo pāsādiko. |
"A deva" means like a deva, handsome and inspiring by his qualities. |
♦ 2. paṭhamasamādhisuttavaṇṇanā AN 4.92 |
♦ 2. Commentary on the First Sutta on Concentration |
♦ 92. dutiye ajjhattaṃ cetosamathassāti niyakajjhatte appanācittasamādhissa. |
♦ 92. In the second, "of the internal calming of the mind" means of the absorption-mind-concentration in one's own interior. |
adhipaññādhammavipassanāyāti saṅkhārapariggāhakavipassanāñāṇassa. |
"Of the insight into things of higher wisdom" means of the insight-knowledge that grasps the formations. |
tañhi adhipaññāsaṅkhātañca, pañcakkhandhasaṅkhātesu ca dhammesu vipassanābhūtaṃ, tasmā “adhipaññādhammavipassanā”ti vuccatīti. |
For it is called 'higher wisdom,' and it is insight into the things called the five aggregates; therefore it is called "the insight into things of higher wisdom." |
♦ 3. dutiyasamādhisuttavaṇṇanā AN 4.93 |
♦ 3. Commentary on the Second Sutta on Concentration |
♦ 93. tatiye yogo karaṇīyoti yuttappayuttatā kattabbā. |
♦ 93. In the third, "effort is to be made" means application is to be made. |
chandoti kattukamyatāchando. |
"Desire" means the desire to do. |
vāyāmoti payogo. |
"Exertion" means application. |
ussāhoti tato adhimattataraṃ vīriyaṃ. |
"Striving" means effort more intense than that. |
ussoḷhīti paṅkalaggasakaṭauddharaṇasadisaṃ mahāvīriyaṃ. |
"Vigor" means great effort like pulling out a cart stuck in the mud. |
appaṭivānīti anivattanatā. |
"Unwavering" means non-retreating. |
♦ 4. tatiyasamādhisuttavaṇṇanā AN 4.94 |
♦ 4. Commentary on the Third Sutta on Concentration |
♦ 94. catutthe evaṃ kho, āvuso, saṅkhārā daṭṭhabbātiādīsu, āvuso, saṅkhārā nāma aniccato daṭṭhabbā, aniccato sammasitabbā, aniccato passitabbā. |
♦ 94. In the fourth, in "thus, friend, are formations to be seen," etc., "friend, formations are to be seen as impermanent, to be comprehended as impermanent, to be seen as impermanent. |
tathā dukkhato, anattatoti evaṃ attho daṭṭhabbo. |
Likewise as suffering, as not-self," thus the meaning should be seen. |
evaṃ kho, āvuso, cittaṃ saṇṭhapetabbantiādīsupi paṭhamajjhānavasena, āvuso, cittaṃ saṇṭhapetabbaṃ paṭhamajjhānavasena sannisādetabbaṃ, paṭhamajjhānavasena ekodi kātabbaṃ, paṭhamajjhānavasena samādahitabbaṃ. |
In "thus, friend, is the mind to be established," etc., also, "by way of the first jhāna, friend, is the mind to be established, by way of the first jhāna to be settled, by way of the first jhāna to be unified, by way of the first jhāna to be concentrated. |
tathā dutiyajjhānādivasenāti evaṃ attho daṭṭhabbo. |
Likewise by way of the second jhāna, etc.," thus the meaning should be seen. |
imesu tīsupi suttesu samathavipassanā lokiyalokuttarāva kathitā. |
In these three suttas, both mundane and supramundane calm and insight are spoken of. |
♦ 5. chavālātasuttavaṇṇanā AN 4.95 |
♦ 5. Commentary on the Sutta on the Firebrand |
♦ 95. pañcame chavālātanti susāne alātaṃ. |
♦ 95. In the fifth, "a firebrand from a charnel ground" means a firebrand in a charnel ground. |
majjhe gūthagatanti majjhaṭṭhāne gūthamakkhitaṃ. |
"Smeared with dung in the middle" means smeared with dung in the middle part. |
neva gāme kaṭṭhatthaṃ pharatīti kūṭagopānasithambhasopānādīnaṃ atthāya anupaneyyatāya gāme na kaṭṭhatthaṃ sādheti, khettakuṭipādaṃ vā mañcapādaṃ vā kātuṃ anupaneyyatāya na araññe kaṭṭhatthaṃ sādheti. |
"It serves no purpose as timber in the village" means because it is not suitable for the purpose of ridge-poles, pillars, stairs, and so on, it does not serve the purpose of timber in the village; because it is not suitable for making the leg of a field-hut or the leg of a couch, it does not serve the purpose of timber in the forest. |
dvīsu koṭīsu gayhamānaṃ hatthaṃ ḍahati, majjhe gayhamānaṃ gūthena makkheti. |
When held at the two ends, it burns the hand; when held in the middle, it smears it with dung. |
tathūpamanti taṃsarikkhakaṃ. |
"A simile for that" means similar to that. |
abhikkantataroti sundarataro. |
"More beautiful" means lovelier. |
paṇītataroti uttamataro. |
"More sublime" means more excellent. |
gavā khīranti gāvito khīraṃ. |
"Milk from a cow" means milk from a cow. |
khīramhā dadhītiādīsu paraṃ paraṃ purimato purimato aggaṃ, sappimaṇḍo pana tesu sabbesupi aggameva . |
In "curd from milk," etc., each successive one is higher than the one before it, but the cream of ghee is the highest of them all. |
aggotiādīsu guṇehi aggo ceva seṭṭho ca pamukho ca uttamo ca pavaro cāti veditabbo. |
In "the highest," etc., he should be understood as the highest, the best, the foremost, the supreme, and the excellent in qualities. |
chavālātūpamāya na dussīlo puggalo kathito, appassuto pana vissaṭṭhakammanto goṇasadiso puggalo kathitoti veditabbo. |
By the simile of the firebrand, not an immoral person is spoken of, but a person of little learning, who has given up his work, like an ox, should be understood as spoken of. |
chaṭṭhe sabbaṃ uttānatthameva. |
In the sixth, everything has a clear meaning. |
♦ 7. khippanisantisuttavaṇṇanā AN 4.97 |
♦ 7. Commentary on the Sutta on Quick Understanding |
♦ 97. sattame khippanisantīti khippanisāmano sīghaṃ jānituṃ samattho. |
♦ 97. In the seventh, "a quick grasper" means one who grasps quickly, able to know swiftly. |
sutānañca dhammānanti sutappaguṇānaṃ tantidhammānaṃ. |
"And of the dhammas heard" means of the dhammas of the Tipiṭaka that are proficiently heard. |
atthūpaparikkhīti atthaṃ upaparikkhako. |
"An examiner of the meaning" means an investigator of the meaning. |
atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā. |
"Having understood the meaning and having understood the Dhamma" means having known the commentary and the Pāli text. |
dhammānudhammappaṭipanno hotīti navalokuttaradhammānaṃ anurūpadhammabhūtaṃ sasīlakaṃ pubbabhāgappaṭipadaṃ paṭipanno hoti. |
"He is one who practices the Dhamma in accordance with the Dhamma" means he is one who practices the preliminary practice with its virtue, which is the dhamma that conforms to the ninefold supramundane dhamma. |
no ca kalyāṇavācoti na sundaravacano. |
"But not of pleasant speech" means not of beautiful speech. |
na kalyāṇavākkaraṇoti na sundaravacanaghoso hoti. |
"Not of pleasant utterance" means not of a beautiful-sounding voice. |
poriyātiādīhi saddhiṃ no-kāro yojetabboyeva. |
The particle "no" should be connected with "refined," etc. |
guṇaparipuṇṇāya apalibuddhāya adosāya agaḷitapadabyañjanāya atthaṃ viññāpetuṃ samatthāya vācāya samannāgato na hotīti attho. |
The meaning is, he is not endowed with speech that is complete in its qualities, unimpeded, faultless, with no fallen syllables or phrases, and able to make the meaning understood. |
iminā upāyena sabbattha attho veditabbo. |
The meaning should be understood everywhere in this way. |
♦ 8. attahitasuttavaṇṇanā AN 4.98 |
♦ 8. Commentary on the Sutta on One's Own Welfare |
♦ 98-99. aṭṭhamaṃ puggalajjhāsayavasenāpi dasabalassa desanāñāṇavilāsenāpi kathitaṃ, navamaṃ pañcaveravasena. |
♦ 98-99. The eighth is spoken according to the disposition of the person and also according to the display of the teaching-knowledge of the one with ten powers; the ninth, by way of the five enmities. |
♦ 10. potaliyasuttavaṇṇanā AN 4.100 |
♦ 10. Commentary on the Sutta on Potaliya |
♦ 100. dasame kālenāti yuttappattakālena. |
♦ 100. In the tenth, "at the right time" means at the proper and fitting time. |
khamatīti ruccati. |
"He agrees" means he likes. |
yadidaṃ tattha tattha kālaññutāti yā esā tattha tattha kālaṃ jānanā. |
"That is, the knowledge of the right time in each case" means that which is the knowing of the time in each case. |
taṃ taṃ kālaṃ ñatvā hi avaṇṇārahassa avaṇṇakathanaṃ vaṇṇārahassa ca vaṇṇakathanaṃ paṇḍitānaṃ pakatīti dasseti. |
For, having known the right time, speaking dispraise of one who deserves dispraise and praise of one who deserves praise is the nature of the wise; thus he shows. |
♦ asuravaggo pañcamo. |
♦ The fifth Asura chapter. |
♦ dutiyapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The second fifty are finished. |
♦ 3. tatiyapaṇṇāsakaṃ |
♦ 3. The Third Fifty |
♦ (11) 1. valāhakavaggo |
♦ (11) 1. The Valāhaka Chapter |
♦ 1-2. valāhakasuttadvayavaṇṇanā |
♦ 1-2. Commentary on the Two Suttas on Clouds |
♦ 101-2. tatiyapaṇṇāsakassa paṭhame valāhakāti meghā. |
♦ 101-2. In the first of the third fifty, "clouds" means clouds. |
bhāsitā hoti no kattāti “idañcidañca karissāmī”ti kevalaṃ bhāsatiyeva, na karoti. |
"He speaks but does not do" means he only speaks, "I will do this and that," but does not do it. |
kattā hoti no bhāsitāti akathetvāva “idañcidañca mayā kātuṃ vaṭṭatī”ti kattā hoti. |
He does but does not speak" means without speaking, he does, thinking, "It is right for me to do this and that. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood thus everywhere. |
dutiyaṃ uttānatthameva. |
The second has a clear meaning. |
♦ 3. kumbhasuttavaṇṇanā AN 4.103 |
♦ 3. Commentary on the Sutta on the Jar |
♦ 103. tatiye kumbhāti ghaṭā. |
♦ 103. In the third, "jars" means pots. |
tuccho pihitoti rittako pihitamukho. |
"Empty and covered" means empty with its mouth covered. |
pūro vivaṭoti udakapuṇṇo apārutamukho. |
"Full and open" means full of water with its mouth uncovered. |
sesadvayepi eseva nayo. |
This same method applies to the other two pairs. |
♦ 4. udakarahadasuttavaṇṇanā AN 4.104 |
♦ 4. Commentary on the Sutta on the Pool of Water |
♦ 104. catutthe uttāno gambhīrobhāsotiādīsu purāṇapaṇṇarasasambhinnavaṇṇo kāḷaudako gambhīrobhāso nāma, acchavippasannamaṇivaṇṇaudako uttānobhāso nāma. |
♦ 104. In the fourth, in "shallow but appearing deep," etc., black water, of the color mixed with old leaves, is called 'appearing deep'; water of the color of a clear, transparent jewel is called 'appearing shallow'. |
♦ 5-6. ambasuttavaṇṇanā AN 4.105–106 |
♦ 5-6. Commentary on the Sutta on the Mango |
♦ 105-6. pañcame āmaṃ pakkavaṇṇīti āmakaṃ hutvā olokentānaṃ pakkasadisaṃ khāyati. |
♦ 105-6. In the fifth, "unripe but with the color of the ripe" means being unripe, it appears to those looking like it is ripe. |
evaṃ sabbapadāni daṭṭhabbāni. |
All the phrases should be seen thus. |
chaṭṭhaṃ uttānatthameva. |
The sixth has a clear meaning. |
♦ 7. mūsikasuttavaṇṇanā AN 4.107 |
♦ 7. Commentary on the Sutta on the Mouse |
♦ 107. sattame yo āvāṭaṃ khaṇati, na ca tattha vasati, so gādhaṃ kattā no vasitāti vuccati. |
♦ 107. In the seventh, he who digs a hole but does not dwell there is said to be "one who makes a shallow place but does not dwell." |
khantātipi pāṭho. |
The reading is also "khantā." |
iminā nayena sabbapadāni veditabbāni. |
All the phrases should be understood in this way. |
♦ 8. balībaddasuttavaṇṇanā AN 4.108 |
♦ 8. Commentary on the Sutta on the Bull |
♦ 108. aṭṭhame yo attano gogaṇaṃ maddati, na paragogaṇaṃ, ayaṃ sagavacaṇḍo no paragavacaṇḍoti evaṃ sabbapadāni veditabbāni. |
♦ 108. In the eighth, he who gores his own herd of cattle, not another's herd of cattle, is "fierce to his own herd, not fierce to another's herd"; all the phrases should be understood thus. |
ubbejetā hotīti ghaṭṭetvā vijjhitvā ubbegapattaṃ karoti. |
"He torments" means having gored and pierced, he makes it reach a state of agitation. |
♦ 9. rukkhasuttavaṇṇanā AN 4.109 |
♦ 9. Commentary on the Sutta on the Tree |
♦ 109. navame pheggu phegguparivāroti nissāro pheggurukkho pheggurukkheheva parivuto. |
♦ 109. In the ninth, "a sapless tree with a sapless retinue" means a worthless sapless tree surrounded by sapless trees. |
sāraparivāroti khadirādīhi sārarukkheheva parivuto. |
"With a hardwood retinue" means surrounded by hardwood trees such as acacia. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ 10. āsīvisasuttavaṇṇanā AN 4.110 |
♦ 10. Commentary on the Sutta on the Snake |
♦ 110. dasame āgataviso na ghoravisoti yassa visaṃ āgacchati, ghoraṃ pana na hoti, cirakālaṃ na pīḷeti. |
♦ 110. In the tenth, "venom that comes but is not deadly" means its venom comes, but it is not deadly; it does not afflict for a long time. |
sesapadesupi eseva nayoti. |
This is the method in the other phrases as well. |
♦ valāhakavaggo paṭhamo. |
♦ The first Valāhaka chapter. |
♦ (12) 2. kesivaggo |
♦ (12) 2. The Kesi Chapter |
♦ 1. kesisuttavaṇṇanā AN 4.111 |
♦ 1. Commentary on the Sutta on Kesi |
♦ 111. dutiyassa paṭhame kesīti tassa nāmaṃ. |
♦ 111. In the first of the second, "Kesi" is his name. |
assadamme sāretīti assadammasārathi. |
"He trains a horse to be tamed" is 'assadammasārathi'. |
saṇhenapi vinetītiādīsu tassa anucchavikaṃ sakkāraṃ katvā subhojanaṃ bhojetvā madhurapānaṃ pāyetvā muduvacanena samudācaritvā damento saṇhena dameti nāma, jāṇubandhanamukhabandhanādīhi ceva patodavijjhanakasābhighātapharusavacanehi ca damento pharusena dameti nāma, kālena kālaṃ tadubhayaṃ karonto saṇhapharusena dameti nāma. |
In "he tames with gentleness," etc., by showing him suitable honor, by feeding him good food, by giving him sweet drink, by addressing him with gentle words, he tames him; this is called taming with gentleness. By tying his knees, muzzling his mouth, and so on, and by piercing him with a goad, striking him with a whip, and with harsh words, he tames him; this is called taming with harshness. By doing both from time to time, he tames him; this is called taming with gentleness and harshness. |
♦ 2. javasuttavaṇṇanā AN 4.112 |
♦ 2. Commentary on the Sutta on Speed |
♦ 112. dutiye ajjavenāti ujukabhāvena. |
♦ 112. In the second, "with uprightness" means with straightness. |
javenāti padavegena. |
"With speed" means with speed of foot. |
khantiyāti adhivāsanakkhantiyā. |
"With forbearance" means with the forbearance of endurance. |
soraccenāti sucibhāvasīlena. |
"With gentleness" means with the virtue of a pure nature. |
puggalaguṇaṅgesu javenāti ñāṇajavena. |
"With speed in the qualities of a person" means with the speed of knowledge. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
♦ 3. patodasuttavaṇṇanā AN 4.113 |
♦ 3. Commentary on the Sutta on the Goad |
♦ 113. tatiye patodacchāyanti vijjhanatthaṃ ukkhittassa patodassa chāyaṃ. |
♦ 113. In the third, "the shadow of the goad" means the shadow of the goad raised to pierce. |
saṃvijjatīti “javo me gahetabbo”ti sallakkhaṇavasena saṃvijjati. |
He is stirred" means he is stirred by the realization, "I must pick up speed. |
saṃvegaṃ āpajjatīti saṃvegaṃ paṭipajjati lomavedhaviddhoti lomakūpe patodavedhena viddhamatto. |
"He feels a sense of urgency" means he feels a sense of urgency. "Pierced by a hair's-breadth" means merely pierced by the piercing of the goad in the pores of the hair. |
cammavedhaviddhoti chavicammaṃ chindantena patodavedhena viddho. |
"Pierced through the hide" means pierced by the piercing of the goad that cuts the skin of the hide. |
aṭṭhivedhaviddhoti aṭṭhiṃ bhindantena vedhena viddho. |
"Pierced to the bone" means pierced by a piercing that breaks the bone. |
kāyenāti nāmakāyena. |
"With the body" means with the mental body. |
paramasaccanti nibbānaṃ. |
"The supreme truth" means Nibbāna. |
sacchikarotīti passati. |
"He realizes" means he sees. |
paññāyāti sahavipassanāya maggapaññāya. |
"With wisdom" means with the wisdom of the path, accompanied by insight. |
♦ 4. nāgasuttavaṇṇanā AN 4.114 |
♦ 4. Commentary on the Sutta on the Nāga |
♦ 114. catutthe aṭṭhiṃ katvāti aṭṭhiko hutvā. |
♦ 114. In the fourth, "making it his bone" means having it as his bone. |
tiṇavaninnādasaddānanti ettha tiṇavoti ḍiṇḍimo, ninnādasaddoti sabbesampi ekatomissito mahāsaddo. |
"Of the sounds of grass and clamor" — here, "grass" is a drum, "the sound of clamor" is the great sound of all of them mixed together. |
ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikā, makasā makasāva. |
In "of biting flies," etc., "biting flies" are gadflies, "mosquitos" are just mosquitos. |
khippaññeva gantā hotīti sīlasamādhipaññāvimuttivimuttiñāṇadassanāni pūretvā sīghameva gantā hoti. |
"He goes quickly" means having fulfilled virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, he goes swiftly. |
♦ 5. ṭhānasuttavaṇṇanā AN 4.115 |
♦ 5. Commentary on the Sutta on States |
♦ 115. pañcame ṭhānānīti kāraṇāni. |
♦ 115. In the fifth, "states" means reasons. |
anatthāya saṃvattatīti ahitāya avaḍḍhiyā saṃvattati. |
"It conduces to misfortune" means it conduces to harm, to decline. |
ettha ca paṭhamaṃ opātakkhaṇanamacchabandhanasandhicchedanādibhedaṃ sadukkhaṃ savighātaṃ pāpakammaṃ veditabbaṃ, dutiyaṃ samajīvikānaṃ gihīnaṃ pupphacchaḍḍakādikammaṃ sudhākoṭṭana-gehacchādanāsuciṭṭhānasammajjanādikammañca veditabbaṃ, tatiyaṃ surāpānagandhavilepanamālāpiḷandhanādikammañceva assādavasena pavattaṃ pāṇātipātādikammañca veditabbaṃ, catutthaṃ dhammassavanatthāya gamanakāle suddhavatthacchādana-mālāgandhādīnaṃ ādāya gamanaṃ cetiyavandanaṃ bodhivandanaṃ madhuradhammakathāsavanaṃ pañcasīlasamādānanti evamādīsu somanassasampayuttaṃ kusalakammaṃ veditabbaṃ. |
And here, the first should be understood as the evil action, full of suffering and distress, such as digging a pitfall, catching fish, and breaking into houses. The second should be understood as the work of householders living a similar life, such as the work of flower-sweepers, and the work of plastering with cow-dung, thatching houses, and sweeping unclean places. The third should be understood as the work of drinking liquor, using scents and ointments, and wearing garlands, and the action of killing living beings and so on, which proceeds by way of enjoyment. The fourth should be understood as the wholesome action associated with joy in such things as going to hear the Dhamma, taking with one clean clothes, garlands, and scents, paying homage to a cetiya, paying homage to a Bodhi tree, hearing a sweet Dhamma talk, and undertaking the five precepts. |
purisathāmeti purisassa ñāṇathāmasmiṃ. |
"In the strength of a man" means in the strength of a man's knowledge. |
sesadvayepi eseva nayo. |
This same method applies to the other two pairs. |
♦ 6. appamādasuttavaṇṇanā AN 4.116 |
♦ 6. Commentary on the Sutta on Diligence |
♦ 116. chaṭṭhe yato khoti yadā kho. |
♦ 116. In the sixth, "from when" means when. |
samparāyikassāti desanāmattametaṃ, khīṇāsavo pana neva samparāyikassa, na diṭṭhadhammikassa maraṇassa bhāyati. |
"Of the one in the next world" — this is just a manner of speaking; but one whose cankers are destroyed is not afraid of death, either in the next world or in this very life. |
sova idha adhippeto. |
He is intended here. |
keci pana “sammādiṭṭhi bhāvitāti vacanato sotāpannaṃ ādiṃ katvā sabbepi ariyā adhippetā”ti vadanti. |
But some say, "Because it is said 'right view has been developed,' all the noble ones, beginning with the stream-enterer, are intended." |
♦ 7. ārakkhasuttavaṇṇanā AN 4.117 |
♦ 7. Commentary on the Sutta on Protection |
♦ 117. sattame attarūpenāti attano anurūpena anucchavikena, hitakāmenāti attho. |
♦ 117. In the seventh, "in a way befitting oneself" means in a way suitable for oneself, the meaning is "with a desire for one's own welfare." |
rajanīyesūti rāgassa paccayabhūtesu. |
"In things that are provocative of passion" means in things that are a condition for passion. |
dhammesūti sabhāvesu, iṭṭhārammaṇesūti attho. |
In dhammas" means in natures, the meaning is "in desirable objects. |
evaṃ sabbattha nayo veditabbo. |
The method should be understood thus everywhere. |
na rajjatīti diṭṭhivasena na rajjati. |
"He is not impassioned" means he is not impassioned by way of view. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
na ca pana samaṇavacanahetupi gacchatīti samaṇānaṃ paravādīnaṃ vacanahetupi attano diṭṭhiṃ pahāya tesaṃ diṭṭhivasena na gacchatīti attho. |
"And he does not go even for the sake of a recluse's word" means he does not go by way of the view of others, abandoning his own view, even for the sake of the word of other recluses; this is the meaning. |
idhāpi khīṇāsavova adhippeto. |
Here too, one whose cankers are destroyed is intended. |
♦ 8-10. saṃvejanīyādisuttattayavaṇṇanā |
♦ 8-10. Commentary on the Three Suttas on the Inspiring, etc. |
♦ 118-120. aṭṭhame dassanīyānīti passitabbayuttakāni. |
♦ 118-120. In the eighth, "fit to be seen" means fit to be seen. |
saṃvejanīyānīti saṃvegajanakāni. |
"Inspiring" means productive of spiritual emotion. |
navame jātibhayanti jātiṃ ārabbha uppajjanakabhayaṃ. |
In the ninth, "the fear of birth" means the fear that arises in connection with birth. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
dasame aggibhayanti aggiṃ paṭicca uppajjanakabhayaṃ. |
In the tenth, "the fear of fire" means the fear that arises in connection with fire. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
♦ kesivaggo dutiyo. |
♦ The second Kesi chapter. |
♦ (13) 3. bhayavaggo |
♦ (13) 3. The Bhaya Chapter |
♦ 1. attānuvādasuttavaṇṇanā AN 4.121 |
♦ 1. Commentary on the Sutta on Self-reproach |
♦ 121. tatiyassa paṭhame attānuvādabhayanti attānaṃ anuvadantassa uppajjanakabhayaṃ. |
♦ 121. In the first of the third, "the fear of self-reproach" means the fear that arises for one who reproaches himself. |
parānuvādabhayanti parassa anuvādato uppajjanakabhayaṃ. |
"The fear of others' reproach" means the fear that arises from the reproach of another. |
daṇḍabhayanti dvattiṃsa kammakāraṇā paṭicca uppajjanakabhayaṃ. |
"The fear of punishment" means the fear that arises in connection with the thirty-two grounds for action. |
duggatibhayanti cattāro apāye paṭicca uppajjanakabhayaṃ. |
"The fear of a bad destination" means the fear that arises in connection with the four woeful states. |
idaṃ vuccati, bhikkhave, attānuvādabhayantiādīsu attānuvādabhayaṃ tāva paccavekkhantassa ajjhattaṃ hirī samuṭṭhāti, sāssa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. |
"This is called, O monks, the fear of self-reproach," etc. — for one contemplating the fear of self-reproach, internal shame arises; that generates restraint for him in the three doors; restraint in the three doors becomes the fourfold purification of virtue. |
so tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti. |
Established in that virtue, he develops insight and is established in the highest fruit. |
parānuvādabhayaṃ pana paccavekkhantassa bahiddhā ottappaṃ samuṭṭhāti, tadassa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. |
But for one contemplating the fear of others' reproach, external fear of wrongdoing arises; that generates restraint for him in the three doors; restraint in the three doors becomes the fourfold purification of virtue. |
so tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti. |
Established in that virtue, he develops insight and is established in the highest fruit. |
duggatibhayaṃ paccavekkhantassa ajjhattaṃ hirī samuṭṭhāti, sāssa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. |
For one contemplating the fear of a bad destination, internal shame arises; that generates restraint for him in the three doors; restraint in the three doors becomes the fourfold purification of virtue. |
so tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti. |
Established in that virtue, he develops insight and is established in the highest fruit. |
♦ 2. ūmibhayasuttavaṇṇanā AN 4.122 |
♦ 2. Commentary on the Sutta on the Fear of the Wave |
♦ 122. dutiye udakorohantassāti udakaṃ otarantassa. |
♦ 122. In the second, "of one entering the water" means of one descending into the water. |
pāṭikaṅkhitabbānīti icchitabbāni. |
"Are to be expected" means are to be wished for. |
susukābhayanti caṇḍamacchabhayaṃ. |
"The fear of sharks" means the fear of fierce fish. |
mukhāvaraṇaṃ maññe karontīti mukhapidahanaṃ viya karonti. |
"They make a covering for the mouth, I think" means they make something like a covering for the mouth. |
odarikattassāti mahodaratāya mahagghasabhāvassa. |
"Of being pot-bellied" means of having a large belly, of having a gluttonous nature. |
arakkhiteneva kāyenātiādīsu kāyadvāre tividhassa saṃvarassa abhāvato arakkhitena kāyena. |
In "with an unguarded body," etc., with a body unguarded because of the absence of the threefold restraint at the body-door. |
vacīdvāre catubbidhassa saṃvarassa abhāvato arakkhitāya vācāya. |
With speech unguarded because of the absence of the fourfold restraint at the speech-door. |
♦ 3. paṭhamanānākaraṇasuttavaṇṇanā AN 4.123 |
♦ 3. Commentary on the First Sutta on a Difference |
♦ 123. tatiye tadassādetīti taṃ jhānaṃ sukhassādena assādeti. |
♦ 123. In the third, "he savors it" means he savors that jhāna with the savor of pleasure. |
nikāmetīti pattheti. |
"He desires it" means he longs for it. |
vittiṃ āpajjatīti tuṭṭhiṃ āpajjati. |
"He feels delight" means he feels satisfaction. |
tadadhimuttoti tasmiṃ adhimutto, taṃ vā adhimutto. |
"Devoted to that" means devoted to that, or devoted to that. |
tabbahulavihārīti tena jhānena bahulaṃ viharanto. |
"Dwelling much in that" means dwelling much with that jhāna. |
sahabyataṃ upapajjatīti sahabhāvaṃ gacchati, tattha nibbattatīti attho. |
"He attains companionship" means he goes to a state of companionship, he is reborn there; this is the meaning. |
kappo āyuppamāṇanti ettha paṭhamajjhānaṃ atthi hīnaṃ, atthi majjhimaṃ, atthi paṇītaṃ. |
"A kappa is the measure of their lifespan" — here, the first jhāna exists as inferior, as middling, and as sublime. |
tattha hīnena uppannānaṃ kappassa tatiyo koṭṭhāso āyuppamāṇaṃ, majjhimena upaḍḍhakappo, paṇītena kappo. |
Therein, for those born by the inferior, a third of a kappa is the measure of their lifespan; by the middling, half a kappa; by the sublime, a kappa. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
nirayampi gacchatīti nirayagamanīyassa kammassa appahīnattā aparāparaṃ gacchati, na anantarameva. |
"He goes even to hell" means because the kamma leading to hell has not been abandoned, he goes again and again, not immediately. |
tasmiṃyeva bhave parinibbāyatīti tasmiṃyeva rūpabhave ṭhatvā parinibbāyati, na heṭṭhā otarati. |
"He attains final Nibbāna in that very existence" means standing in that very fine-material existence, he attains final Nibbāna; he does not descend to a lower plane. |
yadidaṃ gatiyā upapattiyā satīti yaṃ idaṃ gatiyā ca upapattiyā ca sati sekhassa ariyasāvakassa paṭisandhivasena heṭṭhā anotaritvā tasmiṃyeva rūpabhave upari dutiyatatiyādīsu aññatarasmiṃ brahmaloke parinibbānaṃ, puthujjanassa pana nirayādigamanaṃ, idaṃ nānākaraṇanti attho. |
"That is, when there is a destination and a rebirth" means that which is the final Nibbāna of a trainee, a noble disciple, in the fine-material realm itself, in one of the higher Brahma worlds such as the second or third, without descending to a lower plane by way of rebirth, when there is a destination and a rebirth; but for a worldling, the going to hell and so on, this is the difference; this is the meaning. |
♦ dve kappāti etthāpi dutiyajjhānaṃ vuttanayeneva tividhaṃ hoti. |
♦ "Two kappas" — here too, the second jhāna is threefold in the way stated. |
tattha paṇītabhāvanena nibbattānaṃ aṭṭhakappā āyuppamāṇaṃ, majjhimena cattāro, hīnena dve. |
Therein, for those born by the sublime development, eight kappas is the measure of their lifespan; by the middling, four; by the inferior, two. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
cattāro kappāti ettha yaṃ heṭṭhā vuttaṃ “kappo, dve kappā”ti, tampi āharitvā attho veditabbo. |
"Four kappas" — here, what was said below, "a kappa, two kappas," should be brought and the meaning understood. |
kappoti ca guṇassapi nāmaṃ, tasmā kappo dve kappā cattāro kappāti ayamettha attho daṭṭhabbo. |
And "kappa" is also a name for a multiple; therefore, "a kappa, two kappas, four kappas," this is the meaning to be seen here. |
idaṃ vuttaṃ hoti — yo paṭhamaṃ vutto kappo, so dve vāre gaṇetvā ekena guṇena dve kappā honti, dutiyena cattāro, puna te cattāro kappāti imehi catūhi guṇehi guṇitā ekena guṇena aṭṭha honti, dutiyena soḷasa, tatiyena dvattiṃsa, catutthena catusaṭṭhīti. |
This is what is said: the kappa which was first spoken of, having been taken twice, with one multiple becomes two kappas, with a second, four; again, those four kappas, multiplied by these four multiples, with one multiple become eight, with a second, sixteen, with a third, thirty-two, with a fourth, sixty-four. |
evamidha paṇītajjhānavasena catusaṭṭhi kappā gahitāti veditabbā. |
Thus, here, by way of the sublime jhāna, sixty-four kappas are taken; it should be understood. |
pañca kappasatānīti idaṃ paṇītasseva upapattijjhānassa vasena vuttaṃ. |
"Five hundred kappas" — this is said by way of the rebirth-jhāna of the sublime alone. |
vehapphalesu vā paṭhamajjhānabhūmiādīsu viya tiṇṇaṃ brahmalokānaṃ abhāvato ettakameva āyuppamāṇaṃ. |
Or, in the Vehapphala realm, because of the absence of the three Brahma worlds as in the first jhāna plane and so on, this much is the measure of the lifespan. |
tasmā evaṃ vuttaṃ. |
Therefore, it was said thus. |
♦ 4. dutiyanānākaraṇasuttavaṇṇanā AN 4.124 |
♦ 4. Commentary on the Second Sutta on a Difference |
♦ 124. catutthe rūpameva rūpagataṃ. |
♦ 124. In the fourth, "form itself" is 'rūpagataṃ'. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
aniccatotiādīsu hutvā abhāvaṭṭhena aniccato, ābādhaṭṭhena rogato, anto padussanaṭṭhena gaṇḍato, anupaviṭṭhaṭṭhena sallato, sadukkhaṭṭhena aghato, sampīḷanaṭṭhena ābādhato, avidheyyaṭṭhena parato, palujjanaṭṭhena palokato, nissattaṭṭhena suññato, avasavattanaṭṭhena anattato. |
In "as impermanent," etc., as impermanent because of its nature of being and then not being; as a disease because of its nature of being an affliction; as a boil because of its nature of festering within; as a dart because of its nature of having penetrated; as misery because of its nature of being suffering; as an illness because of its nature of oppressing; as other because of its nature of being uncontrollable; as perishable because of its nature of perishing; as empty because of its nature of being devoid of a self; as not-self because of its nature of not being subject to one's will. |
ettha ca “aniccato palokato”ti dvīhi padehi aniccalakkhaṇaṃ kathitaṃ, “suññato anattato”ti dvīhi anattalakkhaṇaṃ, sesehi dukkhalakkhaṇaṃ kathitanti veditabbaṃ. |
And here, by the two phrases "as impermanent, as perishable," the characteristic of impermanence is spoken of; by the two "as empty, as not-self," the characteristic of not-self; by the rest, the characteristic of suffering should be understood as spoken of. |
samanupassatīti ñāṇena passati. |
"He perceives" means he sees with knowledge. |
evaṃ pañcakkhandhe tilakkhaṇaṃ āropetvā passanto tayo magge tīṇi phalāni sacchikaroti. |
Thus, applying the three characteristics to the five aggregates and seeing, he realizes the three paths and the three fruits. |
suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjatīti tattha ṭhito catutthajjhānaṃ bhāvetvā upapajjati. |
"He attains companionship with the devas of the Pure Abodes" means standing there, he develops the fourth jhāna and is reborn. |
♦ 5-6. mettāsuttadvayavaṇṇanā |
♦ 5-6. Commentary on the Two Suttas on Loving-kindness |
♦ 125-126. pañcame paṭhamajjhānavasena mettā, dutiyādivasena karuṇādayo dassitā. |
♦ 125-126. In the fifth, loving-kindness by way of the first jhāna, and compassion and so on by way of the second and so on are shown. |
chaṭṭhaṃ catutthe vuttanayeneva veditabbaṃ. |
The sixth should be understood in the same way as stated in the fourth. |
♦ 7. paṭhamatathāgatācchariyasuttavaṇṇanā AN 4.127 |
♦ 7. Commentary on the First Sutta on the Tathāgata's Wonders |
♦ 127. sattame pātubhāvāti pātubhāvena. |
♦ 127. In the seventh, "by his appearance" means by his appearance. |
kucchiṃ okkamatīti ettha kucchiṃ okkanto hotīti attho. |
He descends into the womb" — here, the meaning is "he has descended into the womb. |
okkante hi tasmiṃ evaṃ hoti, na okkamamāne. |
For when he has descended, it is thus, not while he is descending. |
appamāṇoti vuḍḍhippamāṇo, vipuloti attho. |
Immeasurable" means immeasurable in its growth, the meaning is "vast. |
uḷāroti tasseva vevacanaṃ. |
"Great" is a synonym for that. |
devānaṃ devānubhāvanti ettha devānaṃ ayamānubhāvo — nivatthavatthassa pabhā dvādasa yojanāni pharati, tathā sarīrassa, tathā vimānassa, taṃ atikkamitvāti attho. |
The divine power of the devas" — here, this is the divine power of the devas: the radiance of their worn garments shines for twelve leagues, likewise that of their bodies, likewise that of their mansions; the meaning is "having surpassed that. |
lokantarikāti tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antarā ekeko lokantariko hoti, tiṇṇaṃ sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āhacca ṭhapitānaṃ majjhe okāso viya. |
"The world-interstices" means between every three world-systems there is one world-interstice, like the space in the middle of three cart-wheels or their rims placed touching each other. |
so pana lokantarikanirayo parimāṇato aṭṭhayojanasahassappamāṇo hoti. |
But that world-interstitial hell is eight thousand leagues in measure. |
aghāti niccavivaṭā. |
"Open" means always open. |
asaṃvutāti heṭṭhāpi appatiṭṭhā. |
"Uncovered" means not supported below. |
andhakārāti tamabhūtā. |
"Dark" means full of darkness. |
andhakāratimisāti cakkhuviññāṇuppattinivāraṇato andhabhāvakaraṇatimisāya samannāgatā. |
"Darkness of gloom" means endowed with a gloom that causes blindness, preventing the arising of eye-consciousness. |
tattha kira cakkhuviññāṇaṃ na jāyati. |
There, it is said, eye-consciousness does not arise. |
evaṃmahiddhikānanti candimasūriyā kira ekappahāreneva tīsu dīpesu paññāyanti, evaṃmahiddhikā. |
"Of such great psychic power" — the sun and moon, it is said, are seen in three continents with a single flash; of such great psychic power. |
ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti, evaṃmahānubhāvā. |
In each direction, they dispel the darkness for nine hundred thousand leagues and show the light; of such great power. |
ābhā nānubhontīti pabhā nappahonti. |
"Their radiance does not prevail" means their brilliance does not suffice. |
te kira cakkavāḷapabbatassa vemajjhena caranti cakkavāḷapabbatañca atikkamitvā lokantaranirayā. |
It is said that they travel through the middle of the world-system mountain, and the world-interstitial hells are beyond the world-system mountain. |
tasmā tesaṃ tattha ābhā nappahonti. |
Therefore their radiance does not prevail there. |
♦ yepi tattha sattāti yepi tasmiṃ lokantaramahāniraye sattā upapannā. |
♦ "And those beings there" means and those beings who are reborn in that great world-interstitial hell. |
kiṃ pana kammaṃ katvā tattha uppajjantīti? |
But having done what kamma are they reborn there? |
bhāriyaṃ dāruṇaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ, aññañca divase divase pāṇavadhādisāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. |
Having done grave and cruel offenses against their mothers and fathers and against righteous recluses and brahmins, and other reckless deeds such as killing living beings day by day, they are reborn, like Abhayacora and Nāgacora in the island of Tambapaṇṇi. |
tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. |
Their personalities are three gāvutas in size; they have long nails like bats. |
te rukkhe vagguliyo viya nakhehi cakkavāḷapabbatapāde lagganti. |
They cling with their nails to the foot of the world-system mountain like bats on a tree. |
yadā saṃsappantā aññamaññassa hatthapāsagatā honti, atha “bhakkho no laddho”ti maññamānā tattha byāvaṭā viparivattitvā lokasandhārakaudake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍi viya vilīyanti. |
When, while creeping, they come into each other's hand's reach, then thinking, "We have got our food," being busy there, they turn over and fall into the world-supporting water. Even when struck by the wind, they fall into the water, breaking off like madhuka fruits. As soon as they fall, they dissolve in the extremely salty water like a lump of dough. |
aññepi kira bho santi sattāti bho yathā mayaṃ mahādukkhaṃ anubhavāma, evaṃ aññepi kira sattā idaṃ dukkhaṃ anubhavanatthāya idhūpapannāti taṃdivasaṃ passanti. |
"There are other beings, it seems, sir" — "Sir, just as we are experiencing great suffering, so, it seems, other beings are reborn here to experience this suffering," thus they see on that day. |
ayaṃ pana obhāso ekayāgupānamattampi na tiṭṭhati. |
But this radiance does not last for even the time it takes to drink a bowl of gruel. |
yāvatā niddāyitvā pabuddho ārammaṇaṃ vibhāveti, tattakaṃ kālaṃ hoti. |
It lasts for as long as it takes for one who has woken from sleep to distinguish an object. |
dīghabhāṇakā pana “accharāsaṅghātamattameva vijjuobhāso viya niccharitvā kiṃ idanti bhaṇantānaṃyeva antaradhāyatī”ti vadanti. |
But the Dīgha-reciters say, "It flashes out for just the duration of a finger-snap, like a flash of lightning, and disappears even as they are saying, 'What is this?'" |
♦ 8. dutiyatathāgatācchariyasuttavaṇṇanā AN 4.128 |
♦ 8. Commentary on the Second Sutta on the Tathāgata's Wonders |
♦ 128. aṭṭhame taṇhādiṭṭhīhi allīyitabbaṭṭhena ālayoti pañca kāmaguṇā, sakalameva vā vaṭṭaṃ. |
♦ 128. In the eighth, because it is to be clung to by craving and views, "attachment" means the five strands of sensual pleasure, or the entire round of existence. |
āramanti etthāti ārāmo, ālayo ārāmo etissāti ālayārāmā. |
"They delight in it" is 'ārāmo'; she for whom attachment is a delight is 'ālayārāmā'. |
ālaye ratāti ālayaratā . |
"Delighting in attachment" is 'ālayaratā'. |
ālaye sammuditāti ālayasammuditā. |
"Rejoicing in attachment" is 'ālayasammuditā'. |
anālaye dhammeti ālayapaṭipakkhe vivaṭṭūpanissite ariyadhamme. |
"In the Dhamma that is not an attachment" means in the noble Dhamma that is opposed to attachment, that is a basis for the cessation of the round. |
sussūsatīti sotukāmo hoti. |
"He listens attentively" means he is desirous of hearing. |
sotaṃ odahatīti sotaṃ ṭhapeti. |
"He lends an ear" means he sets his ear. |
aññā cittaṃ upaṭṭhapetīti ājānanatthāya cittaṃ paccupaṭṭhapeti. |
"He applies his mind to understanding" means he applies his mind for the purpose of understanding. |
mānoti maññanā, maññitabbaṭṭhena vā sakalaṃ vaṭṭameva. |
"Conceit" means conceiving, or the entire round of existence, because it is to be conceived. |
mānavinaye dhammeti mānavinayadhamme. |
"In the Dhamma that is the subduing of conceit" means in the Dhamma that is the subduing of conceit. |
upasamapaṭipakkho anupasamo, anupasantaṭṭhena vā vaṭṭameva anupasamo nāma. |
"Non-calm" is the opposite of calm, or the round of existence itself is called "non-calm" because it is not calmed. |
opasamiketi upasamakare vivaṭṭūpanissite. |
"Conducive to calm" means conducive to calm, based on the cessation of the round. |
avijjāya gatā samannāgatāti avijjāgatā. |
"Gone into ignorance, endowed with it" is 'avijjāgatā'. |
avijjaṇḍakosena pariyonaddhattā aṇḍaṃ viya bhūtāti aṇḍabhūtā. |
"Like an egg" because it is enveloped by the eggshell of ignorance, is 'aṇḍabhūtā'. |
samantato onaddhāti pariyonaddhā. |
"Enveloped on all sides" is 'pariyonaddhā'. |
avijjāvinayeti avijjāvinayo vuccati arahattaṃ, taṃnissite dhamme desiyamāneti attho. |
In the subduing of ignorance" means the subduing of ignorance is said to be Arahantship; the meaning is "when the Dhamma based on that is being taught. |
iti imasmiṃ sutte catūsu ṭhānesu vaṭṭaṃ, catūsu vivaṭṭaṃ kathitaṃ. |
Thus, in this sutta, in four places the round is spoken of, in four the cessation of the round. |
♦ 9. ānandācchariyasuttavaṇṇanā AN 4.129 |
♦ 9. Commentary on the Sutta on Ānanda's Wonders |
♦ 129. navame bhikkhuparisā ānandaṃ dassanāyāti ye bhagavantaṃ passitukāmā theraṃ upasaṅkamanti, ye vā “āyasmā kirānando samantapāsādiko abhirūpo dassanīyo bahussuto saṅghasobhano”ti therassa guṇe sutvā āgacchanti, te sandhāya “bhikkhuparisā ānandaṃ dassanāya upasaṅkamatī”ti vuttaṃ. |
♦ 129. In the ninth, "an assembly of bhikkhus for the purpose of seeing Ānanda" — those who desire to see the Blessed One approach the elder, or those who, having heard of the elder's qualities, "The venerable Ānanda, it is said, is pleasing to see, handsome, inspiring, very learned, an ornament to the Saṅgha," come; referring to them it was said, "an assembly of bhikkhus approaches to see Ānanda." |
esa nayo sabbattha. |
This is the method everywhere. |
attamanāti “savanena no dassanaṃ sametī”ti sakamanā tuṭṭhacittā. |
"Pleased" means "our seeing agrees with our hearing," with their own minds, with delighted minds. |
dhammanti “kacci, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci yonisomanasikārakammaṃ karotha, ācariyupajjhāyavattaṃ pūrethā”ti evarūpaṃ paṭisanthāradhammaṃ. |
The Dhamma" means such a Dhamma of friendly greeting as, "Venerable sir, are you well? Are you keeping fit? Are you practicing with wise attention? Are you fulfilling your duties to your teachers and preceptors? |
tattha bhikkhunīsu “kacci, bhaginiyo, aṭṭha garudhamme samādāya vattathā”ti idampi nānākaraṇaṃ hoti. |
Therein, for the bhikkhunīs, this is also a difference: "Sisters, are you living having undertaken the eight grave rules?" |
upāsakesu “svāgataṃ, upāsaka, na te kiñci sīsaṃ vā aṅgaṃ vā rujjati, arogā te puttabhātaro”ti na evaṃ paṭisanthāraṃ karoti, evaṃ pana karoti — “kathaṃ, upāsakā, tīṇi saraṇāni pañca sīlāni rakkhatha, māsassa aṭṭha uposathe karotha, mātāpitūnaṃ upaṭṭhānavattaṃ pūretha, dhammikasamaṇabrāhmaṇe paṭijaggathā”ti. |
For the male lay followers, he does not make a friendly greeting thus: "Welcome, lay follower, is nothing wrong with your head or your limbs? Are your sons and brothers well?" But he makes it thus: "How is it, lay followers? Do you keep the three refuges and the five precepts? Do you observe the eight Uposatha days of the month? Do you fulfill your duties of attending on your mother and father? Do you look after righteous recluses and brahmins?" |
upāsikāsupi eseva nayo. |
This same method applies to the female lay followers. |
♦ 10. cakkavattiacchariyasuttavaṇṇanā AN 4.130 |
♦ 10. Commentary on the Sutta on the Universal Monarch's Wonders |
♦ 130. dasame khattiyaparisāti abhisittā anabhisittā ca khattiyā . |
♦ 130. In the tenth, "an assembly of khattiyas" means consecrated and unconsecrated khattiyas. |
te hi kira “rājā cakkavattī nāma abhirūpo pāsādiko hoti, ākāsena vicaranto rajjaṃ anusāsati, dhammiko dhammarājā”ti tassa guṇakathaṃ sutvā savanena dassanamhi samente attamanā honti. |
For they, it is said, having heard his praise, "A universal monarch is handsome, inspiring, he rules his kingdom traversing the sky, he is a righteous king of righteousness," when their seeing agrees with their hearing, are pleased. |
bhāsatīti “kathaṃ, tātā, rājadhammaṃ pūretha, paveṇiṃ rakkhathā”ti paṭisanthāraṃ karoti. |
He speaks" means he makes a friendly greeting, "How is it, my dears? Do you fulfill the royal duties? Do you protect the tradition? |
brāhmaṇesu pana “kathañca, ācariyā, mante vācetha, antevāsikā mante gaṇhanti, dakkhiṇaṃ vā vatthāni vā sīlaṃ vā labhathā”ti evaṃ paṭisanthāraṃ karoti. |
But for the brahmins, he makes a friendly greeting thus: "And how is it, teachers? Do you recite the mantras? Do your students learn the mantras? Do you receive an honorarium, or clothes, or virtue?" |
gahapatīsu “kathaṃ, tātā, na vo rājakulato daṇḍena vā bandhanena vā pīḷā atthi, sammā devo dhāraṃ anuppavecchati, sassāni sampajjantī”ti evaṃ paṭisanthāraṃ karoti. |
For the householders, he makes a friendly greeting thus: "How is it, my dears? Is there no affliction for you from the royal family with punishment or with binding? Does the deva send down showers properly? Do the crops prosper?" |
samaṇesu “kathaṃ, bhante, kacci pabbajitaparikkhārā sulabhā, samaṇadhamme nappamajjathā”ti evaṃ paṭisanthāraṃ karotīti. |
For the recluses, he makes a friendly greeting thus: "How is it, venerable sirs? Are the requisites of a recluse easy to obtain? Are you not negligent in the ascetic's life?" |
♦ bhayavaggo tatiyo. |
♦ The third Bhaya chapter. |
♦ (14) 4. puggalavaggo |
♦ (14) 4. The Puggala Chapter |
♦ 1. saṃyojanasuttavaṇṇanā AN 4.131 |
♦ 1. Commentary on the Sutta on Fetters |
♦ 131. catutthassa paṭhame upapattipaṭilābhiyānīti yehi anantarā upapattiṃ paṭilabhati. |
♦ 131. In the first of the fourth, "leading to rebirth" means by which he immediately obtains a rebirth. |
bhavapaṭilābhiyānīti upapattibhavassa paṭilābhāya paccayāni. |
"Leading to existence" means they are conditions for the attainment of the rebirth-existence. |
sakadāgāmissāti idaṃ appahīnasaṃyojanesu ariyesu uttamakoṭiyā gahitaṃ. |
"Of a once-returner" — this is taken as the highest class among the noble ones whose fetters are not abandoned. |
yasmā pana antarāparinibbāyissa antarā upapatti natthi, yaṃ pana so tattha jhānaṃ samāpajjati, taṃ kusalattā “upapattibhavassa paccayo” teva saṅkhyaṃ gacchati. |
But since for one who attains final Nibbāna in the interval there is no rebirth in the interval, but the jhāna which he attains there, being wholesome, is counted as "a condition for the rebirth-existence." |
tasmāssa “upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnānī”ti vuttaṃ. |
Therefore for him it is said, "the fetters leading to rebirth are abandoned, the fetters leading to existence are not abandoned." |
orambhāgiyesu ca appahīnaṃ upādāya sakadāgāmissa avisesena “orambhāgiyāni saṃyojanāni appahīnānī”ti vuttaṃ. |
And with reference to what is not abandoned among the lower fetters, for the once-returner it is said without distinction, "the lower fetters are not abandoned." |
sesamettha uttānameva. |
The rest here has a clear meaning. |
♦ 2. paṭibhānasuttavaṇṇanā AN 4.132 |
♦ 2. Commentary on the Sutta on Eloquence |
♦ 132. dutiye yuttappaṭibhāno no muttappaṭibhānoti pañhaṃ kathento yuttameva katheti, sīghaṃ pana na katheti, saṇikameva kathetīti attho. |
♦ 132. In the second, "eloquent in what is connected, not eloquent in what is fluent" means when speaking on a question, he speaks only what is connected, but he does not speak swiftly, the meaning is "he speaks slowly." |
iminā nayena sabbapadāni veditabbāni. |
All the phrases should be understood in this way. |
♦ 3. ugghaṭitaññūsuttavaṇṇanā AN 4.133 |
♦ 3. Commentary on the Sutta on the Quick-witted |
♦ 133. tatiye catunnampi puggalānaṃ iminā suttena viseso veditabbo — |
♦ 133. In the third, the distinction of the four kinds of persons should be understood by this sutta — |
♦ “katamo ca puggalo ugghaṭitaññū, yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. |
♦ "And which person is quick-witted? The person for whom there is comprehension of the Dhamma at the very moment it is uttered; this person is called quick-witted. |
katamo ca puggalo vipañcitaññū, yassa puggalassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. |
And which person is one who understands after detailed explanation? The person for whom there is comprehension of the Dhamma when the meaning is being explained in detail; this person is called one who understands after detailed explanation. |
katamo ca puggalo neyyo, yassa puggalassa uddesato paripucchato yonisomanasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. |
And which person is one who is to be led? The person for whom there is comprehension of the Dhamma in due course, through recitation, through questioning, through wise attention, through frequenting, associating with, and attending on good friends; this person is called one who is to be led. |
katamo ca puggalo padaparamo, yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo”ti . |
And which person has words as his highest attainment? The person for whom there is no comprehension of the Dhamma in that life, even if he hears much, speaks much, remembers much, and teaches much; this person is called one who has words as his highest attainment." |
♦ 4. uṭṭhānaphalasuttavaṇṇanā AN 4.134 |
♦ 4. Commentary on the Sutta on the Fruit of Exertion |
♦ 134. catutthe uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappeti, taṃ pana uṭṭhānaṃ āgamma kiñci puññaphalaṃ nappaṭilabhati, ayaṃ uṭṭhānaphalūpajīvī na kammaphalūpajīvī nāma. |
♦ 134. In the fourth, having spent the day with the effort of exertion alone, and having obtained only a little of its resultant fruit, he makes his living. But he does not obtain any fruit of merit on account of that exertion. This one is called "one who lives on the fruit of exertion, not one who lives on the fruit of kamma." |
cātumahārājike pana deve ādiṃ katvā sabbepi devā uṭṭhānavīriyena vinā puññaphalasseva upajīvanato kammaphalūpajīvino na uṭṭhānaphalūpajīvino nāma. |
But all the devas, beginning with the devas of the Four Great Kings, because they live on the fruit of merit alone, without the effort of exertion, are called "those who live on the fruit of kamma, not those who live on the fruit of exertion." |
rājarājamahāmattādayo uṭṭhānaphalūpajīvino ca kammaphalūpajīvino ca. |
Kings, the king's chief ministers, and so on are both those who live on the fruit of exertion and those who live on the fruit of kamma. |
nerayikasattā neva uṭṭhānaphalūpajīvino na kammaphalūpajīvino. |
Beings in hell are neither those who live on the fruit of exertion nor those who live on the fruit of kamma. |
imasmiṃ sutte puññaphalameva kammaphalanti adhippetaṃ, tañca tesaṃ natthi. |
In this sutta, the fruit of merit itself is intended by "the fruit of kamma," and that they do not have. |
♦ 5. sāvajjasuttavaṇṇanā AN 4.135 |
♦ 5. Commentary on the Sutta on the Blameworthy |
♦ 135. pañcame paṭhamo andhabālaputhujjano, dutiyo antarantarā kusalakārako lokiyaputhujjano, tatiyo sotāpanno, sakadāgāmianāgāminopi eteneva saṅgahitā. |
♦ 135. In the fifth, the first is a blind, foolish worldling; the second is a worldly worldling who from time to time does wholesome deeds; the third is a stream-enterer, and once-returners and non-returners are also included by this. |
catuttho khīṇāsavo. |
The fourth is one whose cankers are destroyed. |
so hi ekanteneva anavajjo. |
For he is blameless in every way. |
♦ 6-7. sīlasuttādivaṇṇanā |
♦ 6-7. Commentary on the Sutta on Virtue, etc. |
♦ 136-137. chaṭṭhe paṭhamo lokiyamahājano, dutiyo sukkhavipassako sotāpanno ca sakadāgāmī ca, tatiyo anāgāmī. |
♦ 136-137. In the sixth, the first is the great worldly populace; the second are the dry-insight stream-enterer and once-returner; the third is the non-returner. |
so hi yasmā taṅkhaṇikampi upapattinimittakaṃ jhānaṃ paṭilabhatiyeva, tasmā sukkhavipassakopi samādhismiṃ paripūrakārīyeva. |
For since he obtains at that moment a jhāna that gives the sign of rebirth, therefore even a dry-insight practitioner is one who fulfills concentration. |
catuttho khīṇāsavoyeva . |
The fourth is one whose cankers are destroyed. |
so hi sabbesaṃ sīlādipaccanīkānaṃ pahīnattā sabbattha paripūrakārī nāma. |
For he, because all the opponents of virtue and so on have been abandoned, is called "one who fulfills in every way." |
sattamepi chaṭṭhe vuttanayeneva puggalaparicchedo veditabbo. |
In the seventh also, the division of persons should be understood in the same way as stated in the sixth. |
♦ 8. nikaṭṭhasuttavaṇṇanā AN 4.138 |
♦ 8. Commentary on the Sutta on the Withdrawn |
♦ 138. aṭṭhame nikaṭṭhakāyoti niggatakāyo. |
♦ 138. In the eighth, "with a withdrawn body" means with a body that has gone away. |
anikaṭṭhacittoti anupaviṭṭhacitto. |
"With a mind not withdrawn" means with a mind that has entered in. |
kāyeneva gāmato nikkhanto, cittena araññe vasantopi gāmameva paviṭṭhoti vuttaṃ hoti. |
It is said that he has gone out from the village with his body, but while dwelling in the forest with his mind, he has entered the village. |
iminā nayena sabbattha attho veditabbo. |
The meaning should be understood thus everywhere. |
♦ 9. dhammakathikasuttavaṇṇanā AN 4.139 |
♦ 9. Commentary on the Sutta on the Dhamma-reciter |
♦ 139. navame asahitanti atthena asaṃyuttaṃ. |
♦ 139. In the ninth, "unconnected" means not connected with the meaning. |
na kusalā hotīti na chekā hoti. |
"Is not skilled" means is not clever. |
sahitāsahitassāti atthanissitassa vā anissitassa vā. |
"Of what is connected and what is not connected" means of what is based on the meaning or not based on it. |
evaṃ sabbattha attho veditabbo. |
The meaning should be understood thus everywhere. |
♦ 10. vādīsuttavaṇṇanā AN 4.140 |
♦ 10. Commentary on the Sutta on the Debater |
♦ 140. dasame atthato pariyādānaṃ gacchatīti aṭṭhakathaṃ pucchito pariyādānaṃ parikkhayaṃ gacchati, kathetuṃ na sakkoti. |
♦ 140. In the tenth, "he comes to an end in meaning" means when asked for the commentary, he comes to an end, to exhaustion, he is not able to speak. |
no byañjanatoti byañjanaṃ panassa pavattati na pariyādiyati. |
"Not in phrasing" means his phrasing continues, it is not exhausted. |
eseva nayo sabbatthāti. |
This is the method everywhere. |
♦ puggalavaggo catuttho. |
♦ The fourth Puggala chapter. |
♦ (15) 5. ābhāvaggo |
♦ (15) 5. The Ābhā Chapter |
♦ 1. ābhāsuttavaṇṇanā AN 4.141 |
♦ 1. Commentary on the Sutta on Radiance |
♦ 141. pañcamassa paṭhame ābhāsanavasena candova candābhā. |
♦ 141. In the first of the fifth, by way of radiance, the moon itself is the moon's radiance. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
♦ 2-5. pabhāsuttādivaṇṇanā |
♦ 2-5. Commentary on the Sutta on Brilliance, etc. |
♦ 142-145. dutiyādīsupi pabhāsanavasena candova candappabhā. |
♦ 142-145. In the second and so on, by way of brilliance, the moon itself is the moon's brilliance. |
ālokanavasena candova candāloko. |
By way of light, the moon itself is the moon's light. |
obhāsanavasena candova candobhāso. |
By way of radiance, the moon itself is the moon's radiance. |
pajjotanavasena candova candapajjototi. |
By way of illumination, the moon itself is the moon's illumination. |
evaṃ sabbapadesupi attho veditabbo. |
Thus the meaning should be understood in all phrases. |
♦ 6. paṭhamakālasuttavaṇṇanā AN 4.146 |
♦ 6. Commentary on the First Sutta on Time |
♦ 146. chaṭṭhe kālāti yuttappayuttakālā. |
♦ 146. In the sixth, "times" means suitable and fitting times. |
kālena dhammassavananti yuttappayuttakāle dhammassavanaṃ. |
"Hearing the Dhamma at the right time" means hearing the Dhamma at a suitable and fitting time. |
dhammasākacchāti pañhapucchanavissajjanavasena pavattā saṃsandanakathā. |
"Dhamma-discussion" means a discussion that proceeds by way of asking and answering questions. |
♦ 7. dutiyakālasuttavaṇṇanā AN 4.147 |
♦ 7. Commentary on the Second Sutta on Time |
♦ 147. sattame kālāti tasmiṃ tasmiṃ kāle dhammassavanādivasena pavattānaṃ kusaladhammānaṃ etaṃ adhivacanaṃ. |
♦ 147. In the seventh, "times" is a designation for the wholesome states that proceed by way of hearing the Dhamma and so on at each particular time. |
te bhāviyanti ceva anuparivattiyanti ca. |
They are both developed and cultivated. |
āsavānaṃ khayanti arahattaṃ. |
"The destruction of the cankers" is Arahantship. |
aṭṭhamaṃ uttānatthameva. |
The eighth has a clear meaning. |
♦ 9-10. sucaritasuttādivaṇṇanā |
♦ 9-10. Commentary on the Sutta on Good Conduct, etc. |
♦ 149-150. navame saṇhā vācāti mudukavācā. |
♦ 149-150. In the ninth, "gentle speech" means soft speech. |
mantabhāsāti mantasaṅkhātāya paññāya paricchinditvā kathitakathā. |
"Measured speech" means speech spoken having determined it with the wisdom called 'mantā'. |
dasame sīlasāroti sārasampāpakaṃ sīlaṃ. |
In the tenth, "the essence of virtue" means the virtue that brings one to the essence. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
♦ ābhāvaggo pañcamo. |
♦ The fifth Ābhā chapter. |
♦ tatiyapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The third fifty are finished. |
♦ 4. catutthapaṇṇāsakaṃ |
♦ 4. The Fourth Fifty |
♦ (16) 1. indriyavaggo |
♦ (16) 1. The Indriya Chapter |
♦ 1. indriyasuttādivaṇṇanā |
♦ 1. Commentary on the Sutta on the Faculties, etc. |
♦ 151. catutthassa paṭhame saddhādhurena indaṭṭhaṃ karotīti saddhindriyaṃ. |
♦ 151. In the first of the fourth, "it exercises supremacy with the leadership of faith" is the faculty of faith. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
dutiye assaddhiye akampanaṭṭhena saddhābalaṃ. |
In the second, "the power of faith" is because it is unshakable by faithlessness. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
tatiye anavajjabalanti niddosabalaṃ. |
In the third, "the blameless power" means the faultless power. |
saṅgahabalanti saṅgaṇhitabbayuttakānaṃ saṅgaṇhanabalaṃ. |
"The power of sympathy" means the power to gather together those who should be gathered. |
catutthapañcamāni uttānāneva. |
The fourth and fifth are clear. |
♦ 6. kappasuttavaṇṇanā AN 4.156 |
♦ 6. Commentary on the Sutta on the Kappa |
♦ 156. chaṭṭhe saṃvaṭṭatīti ettha tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. |
♦ 156. In the sixth, "it contracts" — here, there are three contractions: contraction by water, contraction by fire, and contraction by wind. |
tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. |
The three boundaries of contraction are the Ābhassara, the Subhakiṇha, and the Vehapphala realms. |
yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. |
When the kappa contracts by fire, what is below the Ābhassara realm is burnt by fire. |
yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. |
When it contracts by water, what is below the Subhakiṇha realm is dissolved by water. |
yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. |
When it contracts by wind, what is below the Vehapphala realm is destroyed by wind. |
vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. |
In detail, however, always one Buddha-field is destroyed. |
ayamettha saṅkhepo, vitthārakathā pana visuddhimagge vuttanayeneva veditabbā. |
This is the summary here; but the detailed account should be known in the same way as stated in the Visuddhimagga. |
♦ 7. rogasuttavaṇṇanā AN 4.157 |
♦ 7. Commentary on the Sutta on Disease |
♦ 157. sattame vighātavāti mahicchāpaccayena vighātena dukkhena samannāgato. |
♦ 157. In the seventh, "full of distress" means endowed with the suffering of distress on account of great desire. |
asantuṭṭhoti catūsu paccayesu tīhi santosehi asantuṭṭho. |
"Not content" means not content with the three kinds of contentment in the four requisites. |
anavaññappaṭilābhāyāti parehi anavajānanassa paṭilābhatthāya. |
"For the attainment of not being despised" means for the purpose of attaining not being despised by others. |
lābhasakkārasilokappaṭilābhāyāti susaṅkhatacatupaccayasaṅkhātassa lābhasakkārassa ceva vaṇṇabhaṇanasaṅkhātassa silokassa ca paṭilābhatthāya. |
"For the attainment of gain, honor, and fame" means for the purpose of attaining the gain and honor called the well-prepared four requisites and the fame called the speaking of praise. |
saṅkhāya kulāni upasaṅkamatīti “iti maṃ ete jānissantī”ti jānanatthāya kulāni upasaṅkamati. |
He approaches families having considered" means he approaches families for the purpose of being known, "so that they may know me. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
♦ 8. parihānisuttavaṇṇanā AN 4.158 |
♦ 8. Commentary on the Sutta on Decline |
♦ 158. aṭṭhame gambhīresūti atthagambhīresu. |
♦ 158. In the eighth, "in profound matters" means in matters profound in meaning. |
ṭhānāṭhānesūti kāraṇākāraṇesu. |
"In what is a cause and what is not" means in what is a reason and what is not. |
na kamatīti nāvagāhati nappavattati. |
"It does not enter" means it does not penetrate, it does not proceed. |
paññācakkhūti ettha uggahaparipucchāpaññāpi vaṭṭati, sammasanappaṭivedhapaññāpi vaṭṭatiyeva. |
"The eye of wisdom" — here, the wisdom of learning and questioning is suitable, and the wisdom of comprehension and penetration is also suitable. |
♦ 9. bhikkhunīsuttavaṇṇanā AN 4.159 |
♦ 9. Commentary on the Sutta on the Bhikkhunī |
♦ 159. navame ehi tvanti there paṭibaddhacittā taṃ pahiṇituṃ evamāha. |
♦ 159. In the ninth, "Come, you" — with her mind attached to the elder, she said this to send him away. |
sasīsaṃ pārupitvāti saha sīsena kāyaṃ pārupitvā. |
"Having covered herself including her head" means having covered her body together with her head. |
mañcake nipajjīti vegena mañcakaṃ paññāpetvā tattha nipajji. |
"She lay down on the couch" means having quickly prepared a couch, she lay down there. |
etadavocāti tassākāraṃ sallakkhetvā lobhappahānatthāya saṇheneva asubhakathaṃ kathetuṃ etaṃ avoca. |
"He said this" — having observed her behavior, to abandon her greed, he said this, speaking a talk on the foul in a gentle way. |
āhārasambhūtoti āhārena sambhūto āhāraṃ nissāya vaḍḍhito. |
"Sprung from nutriment" means sprung from nutriment, grown in dependence on nutriment. |
āhāraṃ nissāya āhāraṃ pajahatīti paccuppannaṃ kabaḷīkārāhāraṃ nissāya taṃ evaṃ yoniso sevamāno pubbakammasaṅkhātaṃ āhāraṃ pajahati. |
"Depending on nutriment, he abandons nutriment" means depending on present material nutriment, wisely consuming it thus, he abandons the nutriment called past kamma. |
paccuppannepi pana kabaḷīkārāhāre nikantitaṇhā pajahitabbā. |
But even in present material nutriment, the delight-craving is to be abandoned. |
♦ taṇhaṃ pajahatīti idāni evaṃ pavattaṃ paccuppannataṇhaṃ nissāya vaṭṭamūlikaṃ pubbataṇhaṃ pajahati. |
♦ "He abandons craving" means now, depending on the craving that has arisen thus, he abandons the past craving that is the root of the round. |
ayaṃ pana paccuppannataṇhā kusalā akusalāti? |
But is this present craving wholesome or unwholesome? |
akusalā. sevitabbā na sevitabbāti? |
Unwholesome. Is it to be cultivated or not to be cultivated? |
sevitabbā. paṭisandhiṃ ākaḍḍhati nākaḍḍhatīti? |
To be cultivated. Does it draw on rebirth or not? |
nākaḍḍhati. etissāpi pana paccuppannāya sevitabbataṇhāya nikanti pajahitabbāyeva. |
It does not draw on it. But the delight in this present, to-be-cultivated craving is to be abandoned. |
so hi nāma āyasmā āsavānaṃ khayā upasampajja viharissati, kimaṅgaṃ panāhanti ettha kimaṅgaṃ panāti kāraṇaparivitakkanametaṃ. |
"That venerable one will dwell having attained ordination through the destruction of the cankers; what then of me?" — here, "what then of me?" is a deliberation on the reason. |
idaṃ vuttaṃ hoti — so āyasmā arahattaphalaṃ sacchikatvā viharissati, ahaṃ kena kāraṇena na sacchikatvā viharissāmi. |
This is what is said: that venerable one will dwell having realized the fruit of Arahantship; for what reason will I not dwell having realized it? |
sopi hi āyasmā sammāsambuddhasseva putto, ahampi sammāsambuddhasseva putto, mayhampetaṃ uppajjissatīti. |
For that venerable one is a son of the Perfectly Enlightened One, and I too am a son of the Perfectly Enlightened One; it will arise for me too. |
mānaṃ nissāyāti idaṃ evaṃ uppannasevitabbamānaṃ nissāya. |
"Depending on conceit" means depending on this conceit that has arisen thus and is to be cultivated. |
mānaṃ pajahatīti vaṭṭamūlakaṃ pubbamānaṃ pajahati. |
"He abandons conceit" means he abandons the past conceit that is the root of the round. |
yaṃ nissāya panesa taṃ pajahati, sopi taṇhā viya akusalo ceva sevitabbo ca, no ca paṭisandhiṃ ākaḍḍhati. |
And that on which he depends to abandon it, is, like craving, both unwholesome and to be cultivated, but it does not draw on rebirth. |
nikanti pana tasmimpi pajahitabbāva. |
But the delight in that too is to be abandoned. |
♦ setughāto vutto bhagavatāti padaghāto paccayaghāto buddhena bhagavatā kathito. |
♦ "The breaking of the bridge is spoken of by the Blessed One" means the breaking of the foot, the breaking of the condition, is spoken of by the Buddha, the Blessed One. |
iti imehi catūhi aṅgehi there desanaṃ vinivaṭṭente tassā bhikkhuniyā theraṃ ārabbha uppanno chandarāgo apagañchi. |
Thus, when the elder concluded the discourse with these four points, the sensual desire that had arisen in that bhikkhunī with reference to the elder disappeared. |
sāpi theraṃ khamāpetuṃ accayaṃ desesi, theropissā paṭiggaṇhi. |
She too, to ask the elder's pardon, confessed her transgression, and the elder accepted it. |
taṃ dassetuṃ atha kho sā bhikkhunītiādi vuttaṃ. |
To show this, "Then that bhikkhunī," etc., was said. |
♦ 10. sugatavinayasuttavaṇṇanā AN 4.160 |
♦ 10. Commentary on the Sutta on the Sugata's Discipline |
♦ 160. dasame duggahitanti uppaṭipāṭiyā gahitaṃ. |
♦ 160. In the tenth, "wrongly grasped" means grasped out of order. |
pariyāpuṇantīti vaḷañjenti kathenti. |
"They use" means they practice, they speak. |
padabyañjanehīti ettha padameva atthassa byañjanato byañjananti vuttaṃ. |
"With words and phrases" — here, the word itself, because it makes the meaning known, is called a phrase. |
dunnikkhittassāti duṭṭhu nikkhittassa uppaṭipāṭiyā ṭhapitassa. |
"Of what is wrongly placed" means of what is badly placed, placed out of order. |
atthopi dunnayo hotīti aṭṭhakathā nīharitvā kathetuṃ na sakkā hoti. |
"The meaning also is hard to follow" means the commentary cannot be brought out and spoken. |
chinnamūlakoti mūlabhūtānaṃ bhikkhūnaṃ upacchinnattā chinnamūlako. |
"With its root cut off" means with its root cut off because the bhikkhus who are the root have been cut off. |
appaṭisaraṇoti appatiṭṭho. |
"Without a refuge" means without a support. |
bāhulikāti paccayabāhullāya paṭipannā. |
"They who are for abundance" means they who are devoted to an abundance of requisites. |
sāthalikāti tisso sikkhā sithilaggahaṇena gaṇhanakā. |
"They who are lax" means they who grasp the three trainings with a lax grasp. |
okkamane pubbaṅgamāti pañca nīvaraṇāni avagamanato okkamananti vuccanti, tattha pubbaṅgamāti attho. |
The foremost in descending" means the five hindrances are called 'descending' because they are a descent; the meaning is "the foremost there. |
paviveketi tividhe viveke. |
"In seclusion" means in the three kinds of seclusion. |
nikkhittadhurāti nibbīriyā. |
"They who have laid down the yoke" means they who are without energy. |
iminā nayena pana sabbattha attho veditabbo. |
But the meaning should be understood everywhere in this way. |
♦ indriyavaggo paṭhamo. |
♦ The first Indriya chapter. |
♦ (17) 2. paṭipadāvaggo |
♦ (17) 2. The Paṭipadā Chapter |
♦ 1. saṃkhittasuttavaṇṇanā AN 4.161 |
♦ 1. Commentary on the Sutta in Brief |
♦ 161. dutiyassa paṭhame sukhapaṭikkhepena dukkhā paṭipajjitabbato paṭipadā etissāti dukkhāpaṭipadā. |
♦ 161. In the first of the second, by the rejection of pleasure, she for whom the practice is to be practiced with pain is the painful practice. |
asīghappavattitāya garubhāvena dandhā abhiññā etissāti dandhābhiññā. |
Because of its slow-moving, heavy nature, she for whom there is slow direct knowledge is of slow direct knowledge. |
imināva nayena sabbapadesu attho veditabbo. |
The meaning should be understood in all phrases in this way. |
♦ 2. vitthārasuttavaṇṇanā AN 4.162 |
♦ 2. Commentary on the Sutta in Detail |
♦ 162. dutiye abhikkhaṇanti abhiṇhaṃ. |
♦ 162. In the second, "frequently" means often. |
ānantariyanti anantaravipākadāyakaṃ maggasamādhiṃ. |
"Uninterrupted" means the concentration of the path that gives an immediate result. |
āsavānaṃ khayāyāti arahattaphalatthāya. |
"For the destruction of the cankers" means for the sake of the fruit of Arahantship. |
pañcindriyānīti vipassanāpañcamakāni pañcindriyāni. |
"The five faculties" means the five faculties with insight as the fifth. |
paññindriyanti hi ettha vipassanāpaññāva paññindriyanti adhippetaṃ. |
For here, "the faculty of wisdom" is intended as the wisdom of insight itself. |
sesamettha pāḷivasena uttānameva. |
The rest here is clear by way of the Pāli text. |
♦ imāsaṃ pana paṭipadānaṃ ayaṃ āvibhāvakathā — idha bhikkhu pubbe akatābhiniveso pubbabhāge rūpapariggahe kilamati, arūpapariggahe kilamati, paccayapariggahe kilamati, tīsu addhāsu kilamati, maggāmagge kilamati. |
♦ But this is the exposition of these practices: here a bhikkhu, not having made an aspiration in the past, struggles in the preliminary stage in the grasping of form, he struggles in the grasping of the formless, he struggles in the grasping of conditions, he struggles in the three times, he struggles in the path and the non-path. |
evaṃ pañcasu ṭhānesu kilamanto vipassanaṃ pāpuṇāti. |
Thus, struggling in five places, he attains insight. |
vipassanaṃ patvāpi udayabbayānupassane, bhaṅgānupassane, bhayatupaṭṭhāne, ādīnavānupassane, nibbidānupassane, muccitukamyatāñāṇe, saṅkhārupekkhāñāṇe, anulomañāṇe, gotrabhuñāṇeti imesu navasu vipassanāñāṇesupi kilamitvāva lokuttaramaggaṃ pāpuṇāti. |
And having attained insight, in the contemplation of rise and fall, in the contemplation of dissolution, in the appearance of terror, in the contemplation of danger, in the contemplation of disenchantment, in the knowledge of the desire for deliverance, in the knowledge of equanimity about formations, in the knowledge of conformity, and in the knowledge of the change-of-lineage, in these nine knowledges of insight also, having struggled, he attains the supramundane path. |
tassa so lokuttaramaggo evaṃ dukkhena garubhāvena sacchikatattā dukkhapaṭipado dandhābhiñño nāma jāto. |
For him, that supramundane path, because it has been realized with such pain and heaviness, has become the painful practice with slow direct knowledge. |
yo pana pubbabhāge pañcasu ñāṇesu kilamanto aparabhāge navasu vipassanāñāṇesu akilamitvāva maggaṃ sacchikaroti, tassa so maggo evaṃ dukkhena agarubhāvena sacchikatattā dukkhapaṭipado khippābhiñño nāma jāto. |
But for one who struggles in the five knowledges in the preliminary stage, and in the subsequent stage, in the nine knowledges of insight, realizes the path without struggling, for him that path, because it has been realized with such pain but without heaviness, has become the painful practice with quick direct knowledge. |
iminā upāyena itarāpi dve veditabbā. |
The other two should be understood in this way. |
♦ goṇapariyesakaupamāhi cetā vibhāvetabbā — ekassa hi purisassa cattāro goṇā palāyitvā aṭaviṃ paviṭṭhā. |
♦ And they should be explained by the similes of the seeker of oxen: for a certain man, four oxen ran away and entered a forest. |
so sakaṇṭake sagahane vane te pariyesanto gahanamaggeneva kicchena kasirena gantvā gahanaṭṭhāneyeva nilīne goṇepi kicchena kasirena addasa. |
He, searching for them in a forest full of thorns and thickets, having gone with difficulty and trouble by a difficult path, saw the oxen, who were hiding in a thicket, also with difficulty and trouble. |
eko kicchena gantvā abbhokāse ṭhite khippameva addasa. |
One, having gone with difficulty, saw them quickly, standing in an open space. |
aparo abbhokāsamaggena sukhena gantvā gahanaṭṭhāne nilīne kicchena kasirena addasa. |
Another, having gone with ease by an open path, saw them, hiding in a thicket, with difficulty and trouble. |
aparo abbhokāsamaggeneva sukhena gantvā abbhokāse ṭhiteyeva khippaṃ addasa. |
Another, having gone with ease by an open path, saw them quickly, standing in an open space. |
tattha cattāro goṇā viya cattāro ariyamaggā daṭṭhabbā, goṇapariyesako puriso viya yogāvacaro, gahanamaggena kicchena kasirena gamanaṃ viya pubbabhāge pañcasu ñāṇesu kilamato dukkhāpaṭipadā. |
Therein, the four noble paths should be seen as the four oxen; the yogi as the man seeking the oxen; the going with difficulty and trouble by a difficult path as the painful practice of one who struggles in the five knowledges in the preliminary stage. |
gahanaṭṭhāne nilīnānaṃ kiccheneva dassanaṃ viya aparabhāge navasu ñāṇesu kilamantassa ariyamaggānaṃ dassanaṃ. |
The seeing with difficulty of those hiding in a thicket as the seeing of the noble paths of one who struggles in the nine knowledges in the subsequent stage. |
iminā upāyena sesaupamāpi yojetabbā. |
The other similes should be applied in this way. |
♦ 3. asubhasuttavaṇṇanā AN 4.163 |
♦ 3. Commentary on the Sutta on the Foul |
♦ 163. tatiye asubhānupassī kāye viharatīti attano karajakāye “yathā etaṃ, tathā idan”ti iminā nayena bahiddhā diṭṭhānaṃ dasannaṃ asubhānaṃ upasaṃharaṇavasena asubhānupassī viharati, attano kāyaṃ asubhato paṭikūlato ñāṇena passatīti attho. |
♦ 163. In the third, "he dwells contemplating the foul in the body" means in his own body made of refuse, "as this is, so is that," in this way, by way of applying the ten kinds of foulness seen externally, he dwells contemplating the foul, he sees his own body as foul, as repulsive, with knowledge; this is the meaning. |
āhāre paṭikūlasaññīti navannaṃ pāṭikulyānaṃ vasena kabaḷīkārāhāre paṭikūlasaññī. |
"Perceiving the repulsive in food" means perceiving the repulsive in material food by way of the nine kinds of repulsiveness. |
sabbaloke anabhiratisaññīti sabbasmimpi tedhātuke lokasannivāse anabhiratāya ukkaṇṭhitasaññāya samannāgato. |
"Perceiving non-delight in the whole world" means endowed with the perception of non-delight, of weariness, in the entire three-realm world-abode. |
sabbasaṅkhāresu aniccānupassīti sabbepi tebhūmakasaṅkhāre aniccato anupassanto. |
"Contemplating impermanence in all formations" means contemplating all three-realm formations as impermanent. |
maraṇasaññāti maraṇaṃ ārabbha uppannasaññā. |
"The perception of death" means the perception that has arisen in connection with death. |
ajjhattaṃ sūpaṭṭhitā hotīti niyakajjhatte suṭṭhu upaṭṭhitā hoti. |
"Is well established internally" means is well established in one's own interior. |
ettāvatā balavavipassanā kathitā. |
By this much, strong insight is spoken of. |
sekhabalānīti sikkhanakānaṃ balāni. |
"The powers of a trainee" means the powers of those who are training. |
sesamettha pāḷivasena uttānameva. |
The rest here is clear by way of the Pāli text. |
“asubhānupassī”tiādīni pana dukkhāya paṭipadāya dassanatthaṃ vuttāni, paṭhamajjhānādīni sukhāya. |
But "contemplating the foul," etc., are said to show the painful practice; the first jhāna and so on, for the pleasant. |
asubhādīni hi paṭikūlārammaṇāni, tesu pana pakatiyāva sampiyāyamānaṃ cittaṃ allīyati. |
For the foul and so on are repulsive objects, but the mind, which naturally delights in them, clings. |
tasmā tāni bhāvento dukkhapaṭipadaṃ paṭipanno nāma hoti. |
Therefore, one who develops them is said to have entered upon the painful practice. |
paṭhamajjhānādīni paṇītasukhāni, tasmā tāni paṭipanno sukhapaṭipadaṃ paṭipanno nāma hoti. |
The first jhāna and so on are of sublime pleasure; therefore one who has entered upon them is said to have entered upon the pleasant practice. |
♦ ayaṃ panettha sabbasādhāraṇā upamā — saṅgāmāvacarapuriso hi phalakakoṭṭhakaṃ katvā pañcāvudhāni sannayhitvā saṅgāmaṃ pavisati, so antarā vissamitukāmo phalakakoṭṭhakaṃ pavisitvā vissamati ceva pānabhojanādīni ca paṭisevati. |
♦ This is the general simile here: a man going to battle, having made a shield-fortress and armed himself with the five weapons, enters the battle. When he wants to rest in the middle, he enters the shield-fortress and both rests and partakes of drink, food, and so on. |
tato puna saṅgāmaṃ pavisitvā kammaṃ karoti. |
Then he enters the battle again and does his work. |
tattha saṅgāmo viya kilesasaṅgāmo daṭṭhabbo, phalakakoṭṭhako viya pañcanissayabalāni, saṅgāmapavisanapuriso viya yogāvacaro, pañcāvudhasannāho viya vipassanāpañcamāni indriyāni, saṅgāmaṃ pavisanakālo viya vipassanāya kammakaraṇakālo, vissamitukāmassa phalakakoṭṭhakaṃ pavisitvā vissamanapānabhojanāni paṭisevanakālo viya vipassanāya kammaṃ karontassa cittuppādassa nirassādakkhaṇe pañca balāni nissāya cittaṃ sampahaṃsanakālo, vissamitvā khāditvā pivitvā ca puna saṅgāmassa pavisanakālo viya pañcahi balehi cittaṃ sampahaṃsetvā puna vipassanāya kammaṃ karontassa vivaṭṭetvā arahattaggahaṇakālo veditabbo. |
Therein, the battle of the defilements should be seen as the battle; the five powers of refuge as the shield-fortress; the yogi as the man entering the battle; the five faculties with insight as the fifth as the fivefold armor; the time of doing the work of insight as the time of entering the battle; the time of the one who wants to rest entering the shield-fortress and resting and partaking of drink and food as the time of gladdening the mind by relying on the five powers at the moment of tastelessness of the mind-moment of one doing the work of insight; the time of entering the battle again after having rested, eaten, and drunk as the time of gladdening the mind with the five powers and then, having done the work of insight again, turning away and grasping Arahantship, should be understood. |
imasmiṃ pana sutte balāni ceva indriyāni ca missakāneva kathitānīti. |
But in this sutta, both the powers and the faculties are spoken of as mixed. |
♦ 4. paṭhamakhamasuttavaṇṇanā AN 4.164 |
♦ 4. Commentary on the First Sutta on Forbearance |
♦ 164. catutthe akkhamāti anadhivāsikapaṭipadā. |
♦ 164. In the fourth, "intolerance" is the practice of not enduring. |
khamāti adhivāsikapaṭipadā. |
"Forbearance" is the practice of enduring. |
damāti indriyadamanapaṭipadā. |
"Taming" is the practice of taming the faculties. |
samāti akusalavitakkānaṃ vūpasamanapaṭipadā. |
"Calming" is the practice of calming the unwholesome thoughts. |
rosantaṃ paṭirosatīti ghaṭṭentaṃ paṭighaṭṭeti. |
"He retorts to the one who is angry" means he retorts to the one who is quarreling. |
bhaṇḍantaṃ paṭibhaṇḍatīti paharantaṃ paṭipaharati. |
"He strikes back at the one who is striking" means he strikes back at the one who is hitting. |
pañcamachaṭṭhāni uttānatthāneva. |
The fifth and sixth have clear meanings. |
♦ 7. mahāmoggallānasuttavaṇṇanā AN 4.167 |
♦ 7. Commentary on the Sutta on Mahāmoggallāna |
♦ 167. sattame mahāmoggallānattherassa heṭṭhimā tayo maggā sukhapaṭipadā dandhābhiññā ahesuṃ, arahattamaggo dukkhapaṭipado khippābhiñño. |
♦ 167. In the seventh, for the elder Mahāmoggallāna, the lower three paths were the pleasant practice with slow direct knowledge; the path of Arahantship was the painful practice with quick direct knowledge. |
tasmā evamāha — “yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti. |
Therefore he said thus: "This practice which is painful and has quick direct knowledge, by this practice of mine, my mind has been liberated from the cankers without clinging." |
♦ 8. sāriputtasuttavaṇṇanā AN 4.168 |
♦ 8. Commentary on the Sutta on Sāriputta |
♦ 168. aṭṭhame dhammasenāpatittherassa heṭṭhimā tayo maggā sukhapaṭipadā dandhābhiññā, arahattamaggo sukhapaṭipado khippābhiñño. |
♦ 168. In the eighth, for the elder, the General of the Dhamma, the lower three paths were the pleasant practice with slow direct knowledge; the path of Arahantship was the pleasant practice with quick direct knowledge. |
tasmā “yāyaṃ paṭipadā sukhā khippābhiññā”ti āha. |
Therefore he said, "This practice which is pleasant and has quick direct knowledge." |
imesu pana dvīsupi suttesu missikāva paṭipadā kathitāti veditabbā. |
But in these two suttas, it should be understood that a mixed practice is spoken of. |
♦ 9. sasaṅkhārasuttavaṇṇanā AN 4.169 |
♦ 9. Commentary on the Sutta on With Effort |
♦ 169. navame paṭhamadutiyapuggalā sukkhavipassakā sasaṅkhārena sappayogena saṅkhāranimittaṃ upaṭṭhapenti. |
♦ 169. In the ninth, the first and second persons are dry-insight practitioners who establish the sign of formations with effort, with application. |
tesu eko vipassanindriyānaṃ balavattā idheva kilesaparinibbānena parinibbāyati, eko indriyānaṃ dubbalatāya idha asakkonto anantare attabhāve tadeva mūlakammaṭṭhānaṃ paṭilabhitvā sasaṅkhārena sappayogena saṅkhāranimittaṃ upaṭṭhapetvā kilesaparinibbānena parinibbāyati, tatiyacatutthā samathayānikā. |
Among them, one, because of the strength of his insight faculties, attains final Nibbāna with the final Nibbāna of the defilements here itself. One, because of the weakness of his faculties, being unable here, in the next existence, having obtained that same root meditation subject, establishes the sign of formations with effort, with application, and attains final Nibbāna with the final Nibbāna of the defilements. The third and fourth are those who follow the path of calm. |
tesaṃ eko asaṅkhārena appayogena indriyānaṃ balavattā idheva kilese khepeti, eko indriyānaṃ dubbalattā idha asakkonto anantare attabhāve tadeva mūlakammaṭṭhānaṃ paṭilabhitvā asaṅkhārena appayogena kilese khepetīti veditabbo. |
Among them, one, without effort, without application, because of the strength of his faculties, destroys the defilements here itself. One, because of the weakness of his faculties, being unable here, in the next existence, having obtained that same root meditation subject, without effort, without application, destroys the defilements; it should be understood. |
♦ 10. yuganaddhasuttavaṇṇanā AN 4.170 |
♦ 10. Commentary on the Sutta on Being Yoked Together |
♦ 170. dasame samathapubbaṅgamanti samathaṃ pubbaṅgamaṃ purecārikaṃ katvā. |
♦ 170. In the tenth, "with calm as the forerunner" means having made calm the forerunner, the leader. |
maggo sañjāyatīti paṭhamo lokuttaramaggo nibbattati. |
"The path arises" means the first supramundane path is produced. |
so taṃ magganti ekacittakkhaṇikamaggassa āsevanādīni nāma natthi, dutiyamaggādayo pana uppādento tameva āsevati bhāveti bahulīkarotīti vuccati. |
"He that path" — for a path of a single mind-moment there is no such thing as repetition, but when producing the second path and so on, he is said to repeat, develop, and cultivate that same one. |
vipassanāpubbaṅgamanti vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā samathaṃ bhāveti, pakatiyā vipassanālābhī vipassanāya ṭhatvā samādhiṃ uppādetīti attho. |
"With insight as the forerunner" means having made insight the forerunner, the leader, he develops calm; the meaning is, one who has naturally attained insight, standing in insight, produces concentration. |
♦ yuganaddhaṃ bhāvetīti yuganaddhaṃ katvā bhāveti. |
♦ "He develops them yoked together" means he develops them having made them yoked together. |
tattha teneva cittena samāpattiṃ samāpajjitvā teneva saṅkhāre sammasituṃ na sakkā. |
Therein, it is not possible to comprehend the formations with the same mind with which one has attained the attainment. |
ayaṃ pana yāvatā samāpattiyo samāpajjati, tāvatā saṅkhāre sammasati. |
But this one comprehends the formations for as long as he attains the attainments. |
yāvatā saṅkhāre sammasati, tāvatā samāpattiyo samāpajjati. |
For as long as he comprehends the formations, he attains the attainments. |
kathaṃ? paṭhamajjhānaṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati, saṅkhāre sammasitvā dutiyajjhānaṃ samāpajjati. |
How? He attains the first jhāna, and arising from that, he comprehends the formations. Having comprehended the formations, he attains the second jhāna. |
tato vuṭṭhāya puna saṅkhāre sammasati. |
Arising from that, he again comprehends the formations. |
saṅkhāre sammasitvā tatiyajjhānaṃ ... pe ... nevasaññānāsaññāyatanasamāpattiṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati. |
Having comprehended the formations, he attains the third jhāna... (etc.) ...he attains the attainment of the base of neither perception nor non-perception, and arising from that, he comprehends the formations. |
evamayaṃ samathavipassanaṃ yuganaddhaṃ bhāveti nāma. |
Thus this one is said to develop calm and insight yoked together. |
♦ dhammuddhaccaviggahitanti samathavipassanādhammesu dasavipassanupakkilesasaṅkhātena uddhaccena viggahitaṃ, suggahitanti attho. |
♦ "Grasped by the restlessness about the Dhamma" means grasped by the restlessness called the ten corruptions of insight in the dhammas of calm and insight, the meaning is "well grasped." |
so, āvuso, samayoti iminā sattannaṃ sappāyānaṃ paṭilābhakālo kathito. |
"That, friend, is the time" — with this, the time of the attainment of the seven things that are conducive is spoken of. |
yaṃ taṃ cittanti yasmiṃ samaye taṃ vipassanāvīthiṃ okkamitvā pavattaṃ cittaṃ. |
"That mind which" means at which time that mind which has entered upon the course of insight and is proceeding. |
ajjhattameva santiṭṭhatīti vipassanāvīthiṃ paccottharitvā tasmiṃyeva gocarajjhattasaṅkhāte ārammaṇe santiṭṭhati. |
"It is established internally" means having returned from the course of insight, it is established in that same object called the internal sphere of activity. |
sannisīdatīti ārammaṇavasena sammā nisīdati. |
"It settles down" means it settles down correctly in terms of the object. |
ekodi hotīti ekaggaṃ hoti. |
"It becomes unified" means it becomes one-pointed. |
samādhiyatīti sammā ādhiyati suṭṭhapitaṃ hoti. |
"It is concentrated" means it is well concentrated, well established. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
♦ paṭipadāvaggo dutiyo. |
♦ The second Paṭipadā chapter. |
♦ (18) 3. sañcetaniyavaggo |
♦ (18) 3. The Sañcetaniya Chapter |
♦ 1. cetanāsuttavaṇṇanā AN 4.171 |
♦ 1. Commentary on the Sutta on Intention |
♦ 171. tatiyassa paṭhame kāyeti kāyadvāre, kāyaviññattiyā satīti attho. |
♦ 171. In the first of the third, "in the body" means at the body-door, the meaning is "when there is bodily intimation." |
kāyasañcetanāhetūtiādīsu kāyasañcetanā nāma kāyadvāre cetanā pakappanā. |
In "on account of bodily intention," etc., bodily intention is the name for the intention, the determining, at the body-door. |
sā aṭṭha kāmāvacarakusalavasena aṭṭhavidhā, akusalavasena dvādasavidhāti vīsatividhā. |
It is of eight kinds by way of the eight wholesome sense-sphere states, and of twelve kinds by way of the unwholesome; thus it is of twenty kinds. |
tathā vacīsañcetanā, tathā manosañcetanā. |
Likewise verbal intention, likewise mental intention. |
apicettha nava mahaggatacetanāpi labbhanti. |
Moreover, here nine sublime intentions are also obtained. |
kāyasañcetanāhetūti kāyasañcetanāpaccayā. |
"On account of bodily intention" means because of bodily intention. |
uppajjati ajjhattaṃ sukhadukkhanti aṭṭhakusalakammapaccayā niyakajjhatte sukhaṃ uppajjati, dvādasākusalakammapaccayā dukkhaṃ. |
"Pleasure and pain arise internally" means on account of the eight wholesome actions, pleasure arises in one's own interior; on account of the twelve unwholesome actions, pain. |
sesadvāresupi eseva nayo. |
This same method applies to the other two doors. |
avijjāpaccayāvāti avijjākāraṇeneva. |
"On account of ignorance" means because of the reason of ignorance. |
sace hi avijjā chādayamānā paccayo hoti, evaṃ sante tīsu dvāresu sukhadukkhānaṃ paccayabhūtā cetanā uppajjati. |
For if ignorance, while covering, is a condition, in that case the intention that is a condition for pleasure and pain in the three doors arises. |
iti mūlabhūtāya avijjāya vasenetaṃ vuttaṃ. |
Thus this is said by way of the root, ignorance. |
♦ sāmaṃ vātiādīsu parehi anāṇatto sayameva abhisaṅkharonto sāmaṃ kāyasaṅkhāraṃ abhisaṅkharoti nāma. |
♦ In "by oneself," etc., he who, not being commanded by others, determines by himself, is said to determine a bodily formation by himself. |
yaṃ pana pare samādapetvā āṇāpetvā kārenti, tassa taṃ kāyasaṅkhāraṃ pare abhisaṅkharonti nāma. |
But what they make one do, having made one undertake it and commanded it, for him, others are said to determine that bodily formation. |
yo pana kusalaṃ kusalanti akusalaṃ akusalanti kusalavipākaṃ kusalavipākoti akusalavipākaṃ akusalavipākoti jānanto kāyadvāre vīsatividhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, ayaṃ sampajāno abhisaṅkharoti nāma. |
But he who, knowing "the wholesome is wholesome, the unwholesome is unwholesome, the result of the wholesome is the result of the wholesome, the result of the unwholesome is the result of the unwholesome," determines the twentyfold bodily formation at the body-door, this one is said to determine it with clear comprehension. |
yo evaṃ ajānanto abhisaṅkharoti, ayaṃ asampajāno abhisaṅkharoti nāma. |
He who determines it not knowing thus, this one is said to determine it without clear comprehension. |
sesadvāresupi eseva nayo. |
This same method applies to the other two doors. |
♦ tattha asampajānakammaṃ evaṃ veditabbaṃ — daharadārakā “mātāpitūhi kataṃ karomā”ti cetiyaṃ vandanti, pupphapūjaṃ karonti, bhikkhusaṅghaṃ vandanti, tesaṃ kusalanti ajānantānampi taṃ kusalameva hoti. |
♦ And there, the action without clear comprehension should be understood thus: young children, thinking, "We are doing what our parents did," pay homage to a cetiya, make a flower offering, and pay homage to the Saṅgha of bhikkhus. Even though they do not know it is wholesome, for them it is just wholesome. |
tathā migapakkhiādayo tiracchānā dhammaṃ suṇanti, saṅghaṃ vandanti, cetiyaṃ vandanti, tesaṃ jānantānampi ajānantānampi taṃ kusalameva hoti. |
Likewise, animals such as deer and birds hear the Dhamma, pay homage to the Saṅgha, and pay homage to a cetiya. Whether they know it or not, for them it is just wholesome. |
daharadārakā pana mātāpitaro hatthapādehi paharanti, bhikkhūnaṃ talasattikaṃ uggiranti, daṇḍaṃ khipanti, akkosanti . |
But young children strike their parents with their hands and feet, they throw spit-balls at bhikkhus, they throw sticks, and they abuse them. |
gāviyo bhikkhusaṅghaṃ anubandhanti, sunakhā anubandhanti, ḍaṃsanti, sīhabyagghādayo anubandhanti, jīvitā voropenti. |
Cows follow the Saṅgha of bhikkhus, dogs follow them and bite them, lions, tigers, and so on follow them and deprive them of life. |
tesaṃ jānantānampi ajānantānampi akusalakammaṃ hotīti veditabbaṃ. |
Whether they know it or not, it should be understood that it is an unwholesome action for them. |
♦ idāni tīsupi dvāresu āyūhanacetanā samodhānetabbā. |
♦ Now, the accumulating intention in the three doors should be combined. |
seyyathidaṃ — kāyadvāre sayaṃkatamūlikā vīsati cetanā, āṇattimūlikā vīsati, sampajānamūlikā vīsati, asampajānamūlikā vīsatīti asīti cetanā honti, tathā vacīdvāre. |
To wit: at the body-door, there are twenty intentions rooted in self-action, twenty rooted in command, twenty rooted in clear comprehension, and twenty rooted in non-clear comprehension; thus there are eighty intentions. Likewise at the speech-door. |
manodvāre pana ekekasmimpi vikappe ekūnatiṃsa katvā satañca soḷasa ca honti. |
But at the mind-door, in each alternative, there are twenty-nine each, making one hundred and sixteen. |
iti sabbāpi tīsu dvāresu dve satāni chasattati ca cetanā. |
Thus, in all, in the three doors, there are two hundred and seventy-six intentions. |
tā sabbāpi saṅkhārakkhandhoteva saṅkhaṃ gacchanti, taṃsampayutto vedayitākāro vedanākkhandho, sañjānanākāro saññākkhandho, cittaṃ viññāṇakkhandho, kāyo upādārūpaṃ, tassa paccayā catasso dhātuyo cattāri bhūtānīti ime pañcakkhandhā dukkhasaccaṃ nāma. |
All of them are counted as the aggregate of formations; the form of feeling associated with it is the feeling aggregate; the form of perceiving is the perception aggregate; the mind is the consciousness aggregate; the body is derived form; its conditions are the four elements; these five aggregates are called the truth of suffering. |
♦ imesu, bhikkhave, dhammesu avijjā anupatitāti imesu vuttappabhedesu cetanādhammesu avijjā sahajātavasena ca upanissayavasena ca anupatitā. |
♦ "In these dhammas, O monks, ignorance is involved" means in these dhammas of the aforesaid kinds, ignorance is involved by way of co-nascence and by way of dependence. |
evaṃ vaṭṭañceva vaṭṭamūlikā ca avijjā dassitā hoti. |
Thus, both the round of rebirth and the ignorance that is its root are shown. |
♦ ettāvatā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa khīṇāsavassa idāni thutiṃ karonto avijjāyatveva asesavirāganirodhātiādimāha. |
♦ By this much, for one whose cankers are destroyed, who has attained Arahantship by developing insight, now, making his praise, he said, "With the complete fading away and cessation of that very ignorance," and so on. |
tattha asesavirāganirodhāti asesavirāgena ceva asesanirodhena ca. |
Therein, "with the complete fading away and cessation" means with the complete fading away and with the complete cessation. |
so kāyo na hotīti khīṇāsavassa kāyena karaṇakammaṃ paññāyati, cetiyaṅgaṇasammajjanaṃ bodhiyaṅgaṇasammajjanaṃ abhikkamanaṃ paṭikkamanaṃ vattānuvattakaraṇanti evamādi. |
"That body is not" means the action to be done with the body of one whose cankers are destroyed is known, such as the sweeping of the cetiya-courtyard, the sweeping of the Bodhi-courtyard, going forward, going back, and doing one's duties. |
kāyadvāre panassa vīsati cetanā avipākadhammataṃ āpajjanti. |
But for him at the body-door, the twenty intentions become of the nature of not giving a result. |
tena vuttaṃ — “so kāyo na hoti, yaṃ paccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti. |
Therefore it is said: "That body is not, on account of which that pleasure and pain would arise for him internally." |
kāyadvārappavattā hi cetanā idha kāyoti adhippetā. |
For the intention proceeding from the body-door is intended here by "body." |
sesadvayepi eseva nayo. |
This same method applies to the other two. |
khettantiādīnipi kusalākusalakammasseva nāmāni. |
"A field," etc., are also names for wholesome and unwholesome kamma itself. |
tañhi vipākassa viruhanaṭṭhānaṭṭhena khettaṃ, patiṭṭhānaṭṭhena vatthu, kāraṇaṭṭhena āyatanaṃ, adhikaraṇaṭṭhena adhikaraṇanti vuccati. |
For it is called a "field" because it is a place for the sprouting of the result; a "basis" because it is a support; a "sphere" because it is a cause; and a "ground" because it is a ground. |
♦ iti satthā ettakena ṭhānena tīhi dvārehi āyūhitakammaṃ dassetvā idāni tassa kammassa vipaccanaṭṭhānaṃ dassetuṃ cattārome bhikkhavetiādimāha. |
♦ Thus the Teacher, with this much, having shown the kamma accumulated through the three doors, now, to show the place of the ripening of that kamma, said, "These four, O monks," and so on. |
tattha attabhāvappaṭilābhāti paṭiladdhāttabhāvā. |
Therein, "attainments of a personality" means those who have attained a personality. |
attasañcetanā kamatīti attanā pakappitacetanā vahati pavattati. |
"The intention of the self acts" means the intention determined by the self proceeds, it continues. |
♦ attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hotītiādīsu khiḍḍāpadosikā devā attasañcetanāhetu cavanti. |
♦ In "on account of their own intention, for those beings, there is passing away from that body," etc., the devas who delight in sports pass away on account of their own intention. |
tesañhi nandanavanacittalatāvanaphārusakavanādīsu dibbaratisamappitānaṃ kīḷantānaṃ pānabhojane sati sammussati, te āhārupacchedena ātape khittamālā viya milāyanti. |
For them, who are given over to divine pleasures in the Nandana, Cittalatā, and Phārusaka groves, when there is food and drink, memory arises; they, with the cutting off of their food, wither like a garland thrown in the sun. |
manopadosikā devā parasañcetanāhetu cavanti, ete cātumahārājikā devā. |
The devas who are corrupted by mind pass away on account of another's intention; these are the devas of the Four Great Kings. |
tesu kira eko devaputto “nakkhattaṃ kīḷissāmī”ti saparivāro rathena vīthiṃ paṭipajjati. |
Among them, it is said, one devaputta, thinking, "I will play at the constellation festival," sets out on the street in a chariot with his retinue. |
athañño nikkhamanto taṃ purato gacchantaṃ disvā “kiṃ, bho, ayaṃ kapaṇo adiṭṭhapubbaṃ viya etaṃ disvā pītiyā uddhumāto viya gajjamāno viya ca gacchatī”ti kujjhati. |
Then another, coming out, seeing him going in front, gets angry, "Why, sir, does this wretch, as if he had never seen it before, go as if puffed up with joy and as if roaring?" |
purato gacchantopi nivattitvā taṃ kuddhaṃ disvā kuddhā nāma suvijānā hontīti kuddhabhāvamassa ñatvā “tvaṃ kuddho mayhaṃ kiṃ karissasi, ayaṃ sampatti mayā dānasīlādīnaṃ vasena laddhā, na tuyhaṃ vasenā”ti paṭikujjhati. |
The one going in front, turning around and seeing him angry, and knowing that angry ones are easy to recognize, knowing his angry state, retorts, "You are angry; what will you do to me? This fortune has been gained by me by way of giving, virtue, and so on, not by your power." |
ekasmiñhi kuddhe itaro akuddho rakkhati, ubhosu pana kuddhesu ekassa kodho itarassa paccayo hoti, tassapi kodho itarassa paccayo hotīti ubho kandantānaṃyeva orodhānaṃ cavanti. |
If one is angry and the other is not angry, he protects; but when both are angry, the anger of one becomes a condition for the other, and the anger of that one also becomes a condition for the other; thus both, while their retinues are weeping, pass away. |
manussā attasañcetanā ca parasañcetanā ca hetu cavanti, attasañcetanāya ca parasañcetanāya ca hetubhūtāya cavantīti attho. |
Humans pass away on account of their own intention and another's intention; the meaning is, they pass away on account of a cause that is both their own intention and another's intention. |
manussā hi kujjhitvā attanāva attānaṃ hatthehipi daṇḍehipi paharanti, rajjubandhanādīhipi bandhanti, asināpi sīsaṃ chindanti, visampi khādanti, papātepi patanti, udakampi pavisanti, aggimpi pavisanti, parepi daṇḍena vā satthane vā paharitvā mārenti. |
For humans, getting angry, strike themselves with their own hands and with sticks, they bind themselves with ropes and so on, they cut off their heads with a sword, they eat poison, they fall from a precipice, they enter the water, they enter the fire, and others strike and kill them with a stick or a weapon. |
evaṃ tesu attasañcetanāpi parasañcetanāpi kamati. |
Thus, in them, both their own intention and another's intention act. |
♦ katame tena devā daṭṭhabbāti katame nāma te devā daṭṭhabbāti attho. |
♦ "Which devas are to be seen by him?" means which devas are to be seen; this is the meaning. |
tena vā attabhāvena katame devā daṭṭhabbātipi attho. |
Or, "which devas are to be seen by that personality?" this is also the meaning. |
kasmā pana thero imaṃ pañhaṃ pucchati, kiṃ attanā kathetuṃ nappahotīti? |
But why does the elder ask this question? Is it that he is not able to speak for himself? |
pahoti, idaṃ pana padaṃ attano sabhāvena buddhavisayaṃ pañhanti thero na kathesi. |
He is able, but the elder did not speak on this phrase, "a question that is in its own nature a matter for a Buddha." |
tena daṭṭhabbāti tena attabhāvena daṭṭhabbā. |
"To be seen by him" means to be seen by that personality. |
ayaṃ pana pañho heṭṭhā kāmāvacarepi rūpāvacarepi labbhati, bhavaggena pana paricchinditvā kathito nippadesena kathito hotīti bhagavatā evaṃ kathito. |
But this question is found below in the sense-sphere and in the fine-material sphere; but having determined it by the peak of existence, it is spoken of as spoken of without remainder; thus it was spoken of by the Blessed One. |
♦ āgantāro itthattanti itthabhāvaṃ kāmāvacarapañcakkhandhabhāvameva āgantāro, neva tatrūpapattikā na uparūpapattikā honti. |
♦ "Comers to this state" means they are comers to this state, to the state of the five sense-sphere aggregates; they are neither reborn there nor reborn above. |
anāgantāro itthattanti imaṃ khandhapañcakaṃ anāgantāro, heṭṭhūpapattikā na honti, tatrūpapattikā vā uparūpapattikā vā tattheva vā parinibbāyino hontīti attho. |
"Non-comers to this state" means they are non-comers to this pentad of aggregates; they are not reborn below, they are either reborn there or reborn above, or they attain final Nibbāna right there; this is the meaning. |
ettha ca heṭṭhimabhave nibbattānaṃ vasena uparūpapattikā veditabbā. |
And here, by way of those born in a lower existence, those reborn above should be understood. |
bhavagge panetaṃ natthi. |
But in the peak of existence, this is not so. |
sesaṃ sabbattha uttānamevāti. |
The rest is clear in meaning everywhere. |
♦ 2. vibhattisuttavaṇṇanā AN 4.172 |
♦ 2. Commentary on the Sutta on Analysis |
♦ 172. dutiye atthapaṭisambhidāti pañcasu atthesu pabhedagataṃ ñāṇaṃ. |
♦ 172. In the second, "the analysis of meaning" means the knowledge that has gone into the analysis in the five meanings. |
odhisoti kāraṇaso. |
"Source by source" means reason by reason. |
byañjanasoti akkharaso. |
"Syllable by syllable" means letter by letter. |
anekapariyāyenāti anekehi kāraṇehi. |
"In many ways" means for many reasons. |
ācikkhāmīti kathemi. |
"I declare" means I speak. |
desemīti pākaṭaṃ katvā kathemi. |
"I teach" means I speak making it manifest. |
paññāpemīti jānāpemi. |
"I make known" means I make known. |
paṭṭhapemīti paṭṭhapetvā pavattetvā kathemi. |
"I establish" means I establish, set going, and speak. |
vivarāmīti vivaṭaṃ katvā kathemi. |
"I open up" means I speak making it open. |
vibhajāmīti vibhajitvā kathemi. |
"I analyze" means I speak having analyzed. |
uttānīkaromīti gambhīraṃ uttānakaṃ katvā kathemi. |
"I make clear" means I speak making the profound clear. |
so maṃ pañhenāti so maṃ pañhena upagacchatu. |
"Let him approach me with a question" means let him approach me with a question. |
ahaṃ veyyākaraṇenāti ahamassa pañhakathanena cittaṃ ārādhessāmi. |
"I with an explanation" means I will please his mind with an explanation of the question. |
yo no dhammānaṃ sukusaloti yo amhākaṃ adhigatadhammānaṃ sukusalo satthā, so esa sammukhībhūto. |
"He who is well-skilled in our dhammas" means he who is well-skilled in the dhammas we have attained, the Teacher, he is present face to face. |
yadi mayā atthapaṭisambhidā na sacchikatā, “sacchikarohi tāva sāriputtā”ti vatvā maṃ paṭibāhissatīti satthu purato nisinnakova sīhanādaṃ nadati. |
If the analysis of meaning has not been realized by me, he will refute me, saying, "Realize it first, Sāriputta"; thus, sitting right in front of the Teacher, he lets out a lion's roar. |
iminā upāyena sabbattha attho veditabbo. |
The meaning should be understood everywhere in this way. |
imāsu ca pana paṭisambhidāsu tisso paṭisambhidā lokiyā, atthapaṭisambhidā lokiyalokuttarāti. |
And among these analyses, three analyses are mundane; the analysis of meaning is mundane and supramundane. |
♦ 3. mahākoṭṭhikasuttavaṇṇanā AN 4.173 |
♦ 3. Commentary on the Sutta on Mahākoṭṭhika |
♦ 173. tatiye phassāyatanānanti phassākarānaṃ, phassassa uppattiṭṭhānānanti attho. |
♦ 173. In the third, "the sense-bases" means of the sources of contact, the meaning is "the places of the arising of contact." |
atthaññaṃ kiñcīti etesu asesato niruddhesu tato paraṃ koci appamattakopi kileso atthīti pucchati. |
"Is there anything else?" — when these have ceased without remainder, he asks if there is any other defilement, even a little. |
natthaññaṃ kiñcīti idhāpi “appamattakopi kileso natthī”ti pucchati. |
Is there nothing else?" — here too, he asks, "Is there no defilement, even a little? |
sesadvayepi eseva nayo. |
This same method applies to the other two pairs. |
ime pana cattāropi pañhe sassatucchedaekaccasassatāmarāvikkhepavasena pucchati. |
But he asks these four questions by way of eternalism, annihilationism, partial eternalism, and eel-wriggling. |
tenassa thero pucchitapucchitaṃ paṭibāhanto mā hevanti āha. |
Therefore the elder, refuting his every question, said, "Not so." |
ettha hiiti nipātamattaṃ, evaṃ mā bhaṇīti attho. |
Here, 'hi' is just a particle; the meaning is "do not speak thus." |
attūpaladdhivaseneva “atthaññaṃ kiñci añño koci attā nāma atthī”ti sassatādiākārena pucchati. |
By way of the apprehension of a self, he asks in the manner of eternalism, etc., "Is there anything else, is there some other self?" |
kiṃ panesa attūpaladdhikoti? |
But is he one who apprehends a self? |
na attūpaladdhiko. |
He is not one who apprehends a self. |
evaṃladdhiko pana tattheko bhikkhu nisinno, so pucchituṃ na sakkoti. |
But there was a bhikkhu sitting there with such a view, and he was not able to ask. |
tassa laddhiṃ vissajjāpanatthaṃ evaṃ pucchati. |
To make him abandon his view, he asks thus. |
yepi ca anāgate evaṃladdhikā bhavissanti, tesaṃ “buddhakālepeso pañho mahāsāvakehi vissajjito”ti vacanokāsupacchedanatthaṃ pucchatiyeva. |
And even for those who will have such a view in the future, he asks to cut off their opportunity for speech, "In the time of the Buddha, that question was answered by the great disciples." |
♦ appapañcaṃ papañcetīti na papañcetabbaṭṭhāne papañcaṃ karoti, anācaritabbaṃ maggaṃ carati. |
♦ "He proliferates what is not to be proliferated" means he makes a proliferation in a place where it is not to be made, he travels a path that is not to be traveled. |
tāvatā papañcassa gatīti yattakā channaṃ phassāyatanānaṃ gati, tattakāva taṇhādiṭṭhimānappabhedassa papañcassa gati. |
"As far as the range of proliferation" means as far as the range of the six sense-bases, so far is the range of proliferation, which is divided into craving, views, and conceit. |
channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamoti etesu chasu āyatanesu sabbaso niruddhesu papañcāpi niruddhāva honti, vūpasantāva hontīti attho. |
"With the complete fading away and cessation of the six sense-bases, O friend, is the cessation of proliferation, the calming of proliferation" means when these six bases have completely ceased, the proliferations also cease, they are calmed; this is the meaning. |
āruppe pana puthujjanadevatānaṃ kiñcāpi pañca phassāyatanāni niruddhāni, chaṭṭhassa pana aniruddhattā tayopi papañcā appahīnāva. |
But in the formless realm, for the worldling devas, although the five sense-bases have ceased, because the sixth has not ceased, all three proliferations are not abandoned. |
apica pañcavokārabhavavaseneva pañho kathitoti. |
Moreover, the question is spoken of by way of the five-constituent existence. |
catutthe imināva nayena attho veditabbo. |
In the fourth, the meaning should be understood in this way. |
♦ 5. upavāṇasuttavaṇṇanā AN 4.175 |
♦ 5. Commentary on the Sutta on Upavāṇa |
♦ 175-176. pañcame vijjāyantakaro hotīti vijjāya vaṭṭadukkhassa antakaro hoti, sakalaṃ vaṭṭadukkhaṃ paricchinnaṃ parivaṭumaṃ katvā tiṭṭhatīti. |
♦ 175-176. In the fifth, "he is one who makes an end with knowledge" means with knowledge he is one who makes an end of the suffering of the round, having made the entire suffering of the round finite and bounded, he stands. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
saupādānoti sagahaṇova hutvā. |
"With clinging" means being with grasping. |
antakaro abhavissāti vaṭṭadukkhassa antaṃ katvā ṭhito abhavissa. |
"He would have been an end-maker" means he would have stood having made an end of the suffering of the round. |
caraṇasampannoti pannarasadhammabhedena caraṇena samannāgato. |
"Accomplished in conduct" means endowed with the conduct divided into the fifteen dhammas. |
yathābhūtaṃ jānaṃ passaṃ antakaro hotīti yathāsabhāvaṃ maggapaññāya jānitvā passitvā vaṭṭadukkhassa antaṃ katvā ṭhito nāma hotīti arahattanikūṭena pañhaṃ niṭṭhapesi. |
"Knowing and seeing things as they really are, he is an end-maker" means having known and seen with the wisdom of the path as it really is, he is said to stand having made an end of the suffering of the round; thus he concluded the question with the pinnacle of Arahantship. |
chaṭṭhaṃ heṭṭhā ekakanipātavaṇṇanāyaṃ vuttanayeneva veditabbaṃ. |
The sixth should be understood in the same way as stated below in the commentary on the Ekanipāta. |
♦ 7. rāhulasuttavaṇṇanā AN 4.177 |
♦ 7. Commentary on the Sutta on Rāhula |
♦ 177. sattame ajjhattikāti kesādīsu vīsatiyā koṭṭhāsesu thaddhākāralakkhaṇā pathavīdhātu. |
♦ 177. In the seventh, "internal" means the earth element which has the characteristic of hardness in the twenty parts, such as hair of the head. |
bāhirāti bahiddhā anindriyabaddhesu pāsāṇapabbatādīsu thaddhākāralakkhaṇā pathavīdhātu . |
"External" means the earth element which has the characteristic of hardness in external things not bound to a being, such as stones and mountains. |
imināva nayena sesāpi dhātuyo veditabbā. |
The other elements should be understood in this way. |
netaṃ mama, nesohamasmi, na meso attāti idaṃ tayaṃ taṇhāmānadiṭṭhiggāhapaṭikkhepavasena vuttaṃ. |
"This is not mine, this I am not, this is not my self" — this triad is said by way of rejecting the grasp of craving, conceit, and views. |
sammappaññāya daṭṭhabbanti hetunā kāraṇena maggapaññāya passitabbaṃ. |
"Should be seen with right wisdom" means should be seen with the wisdom of the path, with reason, with cause. |
disvāti sahavipassanāya maggapaññāya passitvā. |
"Having seen" means having seen with the wisdom of the path, accompanied by insight. |
acchecchi taṇhanti maggavajjhataṇhaṃ samūlakaṃ chindi. |
"He cut off craving" means he cut off, root and all, the craving that is to be cut by the path. |
vivattayi saṃyojananti dasavidhampi saṃyojanaṃ vivattayi ubbattetvā pajahi. |
"He turned away the fetters" means he turned away, abandoned, all ten kinds of fetters. |
sammā mānābhisamayāti hetunā kāraṇena navavidhassa mānassa pahānābhisamayā. |
"With the right full understanding of conceit" means with the full understanding, by reason, by cause, of the ninefold conceit. |
antamakāsi dukkhassāti vaṭṭadukkhaṃ paricchinnaṃ parivaṭumaṃ akāsi, katvā ṭhitoti attho. |
"He made an end of suffering" means he made the suffering of the round finite and bounded; the meaning is, he stood having done so. |
iti satthārā saṃyuttamahānikāye rāhulovāde vipassanā kathitā, cūḷarāhulovādepi vipassanā kathitā, ambalaṭṭhikarāhulovāde daharasseva sato musāvādā veramaṇī kathitā, mahārāhulovāde vipassanā kathitā. |
Thus, by the Teacher, in the Rāhulovāda in the Saṃyutta Mahānikāya, insight is spoken of; in the Cūḷarāhulovāda also, insight is spoken of; in the Ambalaṭṭhikarāhulovāda, for him when he was still young, refraining from lying is spoken of; in the Mahārāhulovāda, insight is spoken of. |
imasmiṃ aṅguttaramahānikāye ayaṃ catukoṭikasuññatā nāma kathitāti. |
In this Aṅguttara Mahānikāya, this fourfold emptiness is spoken of. |
♦ 8. jambālīsuttavaṇṇanā AN 4.178 |
♦ 8. Commentary on the Sutta on Jambālī |
♦ 178. aṭṭhame santaṃ cetovimuttinti aṭṭhannaṃ samāpattīnaṃ aññataraṃ samāpattiṃ. |
♦ 178. In the eighth, "a peaceful liberation of the mind" means an attainment, any one of the eight attainments. |
sakkāyanirodhanti tebhūmakavaṭṭasaṅkhātassa sakkāyassa nirodhaṃ, nibbānanti attho. |
The cessation of personality" means the cessation of the personality called the three-realm round, the meaning is "Nibbāna. |
na pakkhandatīti ārammaṇavasena na pakkhandati. |
"He does not plunge into" means he does not plunge into it by way of an object. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
na pāṭikaṅkhoti na pāṭikaṅkhitabbo. |
"It is not to be expected" means it is not to be expected. |
lepagatenāti lepamakkhitena. |
"By what is smeared with paste" means by what is smeared with paste. |
♦ imasmiñca panatthe nadīpāraṃ gantukāmapurisopammaṃ āharitabbaṃ — eko kira puriso caṇḍasotāya vāḷamacchākulāya nadiyā pāraṃ gantukāmo “orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, kiṃ nu kho katvā pāraṃ gamissāmī”ti paṭipāṭiyā ṭhite aṭṭha kakudharukkhe disvā “sakkā imāya rukkhapaṭipāṭiyā gantun”ti manasikatvā “kakudharukkhā nāma maṭṭhasākhā honti, sākhāya hatthā na saṇṭhaheyyun”ti nigrodhapilakkharukkhādīnaṃ aññatarassa lākhāya hatthapāde makkhetvā dakkhiṇahatthena ekaṃ sākhaṃ gaṇhi. |
♦ And on this point, the simile of the man who wants to cross a river should be brought forth: a certain man, it is said, wanting to cross a river with a strong current, infested with dangerous fish, thinking, "The near bank is dangerous and fearful, the far bank is safe and free from fear; what shall I do to cross to the far shore?", saw eight Kakudha trees standing in a row. Thinking, "It is possible to go by this row of trees," and reflecting, "Kakudha trees have smooth branches, my hands may not get a grip on a branch," he smeared his hands and feet with the resin of a banyan or Pilakkha tree, and with his right hand, he grasped one branch. |
hattho tattheva lagi. |
His hand stuck right there. |
puna vāmahatthena dakkhiṇapādena vāmapādenāti cattāropi hatthapādā tattheva lagiṃsu. |
Again, with his left hand, with his right foot, with his left foot, all four hands and feet stuck right there. |
so adhosiro lambamāno uparinadiyaṃ deve vuṭṭhe puṇṇāya nadiyā sote nimuggo kumbhīlādīnaṃ bhakkho ahosi. |
He, hanging head down, when the devas rained on the upper river, was submerged in the current of the full river and became food for crocodiles and so on. |
♦ tattha nadīsotaṃ viya saṃsārasotaṃ daṭṭhabbaṃ, sotassa pāraṃ gantukāmapuriso viya yogāvacaro, orimatīraṃ viya sakkāyo, pārimatīraṃ viya nibbānaṃ, paṭipāṭiyā ṭhitā aṭṭha kakudharukkhā viya aṭṭha samāpattiyo, lepamakkhitena hatthena sākhāgahaṇaṃ viya jhānavipassanānaṃ pāripanthike asodhetvā samāpattisamāpajjanaṃ, catūhi hatthapādehi sākhāya baddhassa olambanaṃ viya paṭhamajjhāne nikantiyā laggakālo, uparisote vuṭṭhi viya chasu dvāresu kilesānaṃ uppannakālo, nadiyā puṇṇāya sote nimuggassa kumbhīlādīnaṃ bhakkhabhūtakālo viya saṃsārasote nimuggassa catūsu apāyesu dukkhānubhavanakālo veditabbo. |
♦ Therein, the stream of saṃsāra should be seen as the river stream; the yogi as the man who wants to cross the stream; the personality as the near bank; Nibbāna as the far bank; the eight Kakudha trees standing in a row as the eight attainments; the grasping of the branch with a hand smeared with paste as the attaining of an attainment without having purified the obstacles to jhāna and insight; the hanging by being bound to the branch with four hands and feet as the time of being stuck by delight in the first jhāna; the rain on the upper stream as the time of the arising of the defilements in the six doors; the time of being submerged in the current of the full river and becoming food for crocodiles and so on as the time of experiencing suffering in the four woeful states, being submerged in the stream of saṃsāra, should be understood. |
♦ suddhena hatthenāti sudhotena parisuddhahatthena. |
♦ "With a clean hand" means with a washed, pure hand. |
imasmimpi atthe tādisameva opammaṃ kātabbaṃ — tatheva hi pāraṃ gantukāmo puriso “kakudharukkhā nāma maṭṭhasākhā, kiliṭṭhahatthena gaṇhantassa hattho parigaleyyā”ti hatthapāde sudhote katvā ekaṃ sākhaṃ gaṇhitvā paṭhamaṃ rukkhaṃ āruḷho. |
On this point also, a similar simile should be made: for a man wanting to cross in the same way, thinking, "Kakudha trees have smooth branches, the hand of one grasping with a dirty hand might slip," having made his hands and feet clean, grasped one branch and climbed the first tree. |
tato otaritvā dutiyaṃ ... pe ... tato otaritvā aṭṭhamaṃ, aṭṭhamarukkhato otaritvā pārimatīre khemantabhūmiṃ gato. |
Descending from that, the second... (etc.) ...descending from that, the eighth. Descending from the eighth tree, he went to the far shore, the land of safety. |
♦ tattha “imehi rukkhehi pārimatīraṃ gamissāmī”ti tassa purisassa cintitakālo viya yogino “aṭṭha samāpattiyo samāpajjitvā samāpattito vuṭṭhāya arahattaṃ gamissāmī”ti cintitakālo, suddhena hatthena sākhāgahaṇaṃ viya jhānavipassanānaṃ pāripanthikadhamme sodhetvā samāpattisamāpajjanaṃ. |
♦ Therein, the time of that man thinking, "I will go to the far shore by these trees," is like the time of the yogi thinking, "Having attained the eight attainments and arisen from the attainment, I will go to Arahantship"; the grasping of the branch with a clean hand is like the attaining of an attainment after having purified the dhammas that are obstacles to jhāna and insight. |
tattha paṭhamarukkhārohaṇakālo viya paṭhamajjhānasamāpattikālo, paṭhamarukkhato oruyha dutiyaṃ āruḷhakālo viya paṭhamajjhāne nikantiyā abaddhassa tato vuṭṭhāya dutiyajjhānasamāpannakālo ... pe ... sattamarukkhato oruyha aṭṭhamaṃ āruḷhakālo viya ākiñcaññāyatanasamāpattiyaṃ nikantiyā abaddhassa tato vuṭṭhāya nevasaññānāsaññāyatanasamāpannakālo. |
Therein, the time of climbing the first tree is like the time of the attainment of the first jhāna; the time of descending from the first tree and climbing the second is like the time of one who is not bound by delight in the first jhāna, arising from that and attaining the second jhāna... (etc.) ...the time of descending from the seventh tree and climbing the eighth is like the time of one who is not bound by delight in the attainment of the base of nothingness, arising from that and attaining the attainment of the base of neither perception nor non-perception. |
aṭṭhamarukkhato oruyha pārimatīraṃ khemantabhūmiṃ gatakālo viya nevasaññānāsaññāyatane nikantiyā abaddhassa samāpattito vuṭṭhāya saṅkhāre sammasitvā arahattappattakālo veditabbo. |
The time of descending from the eighth tree and going to the far shore, the land of safety, is like the time of one who is not bound by delight in the base of neither perception nor non-perception, arising from the attainment, comprehending the formations, and attaining Arahantship, should be understood. |
♦ avijjāppabhedaṃ manasi karotīti aṭṭhasu ṭhānesu aññāṇabhūtāya gaṇabahalamahāavijjāya pabhedasaṅkhātaṃ arahattaṃ manasi karoti. |
♦ "He attends to the breaking of ignorance" means he attends to Arahantship, which is called the breaking of the great, dense, and massive ignorance that is ignorance in eight places. |
na pakkhandatīti ārammaṇavaseneva na pakkhandati. |
"He does not plunge into" means he does not plunge into it by way of an object. |
jambālīti gāmato nikkhantassa mahāudakassa patiṭṭhānabhūto mahāāvāṭo. |
"A bog" means a great pit which is the receptacle for the great mass of water that has flowed out of a village. |
anekavassagaṇikāti gāmassa vā nagarassa vā uppannakāleyeva uppannattā anekāni vassagaṇāni uppannāya etissāti anekavassagaṇikā. |
"Of many years' standing" means because it arose at the same time as the village or city arose, it has arisen for many series of years. |
āyamukhānīti catasso pavisanakandarā. |
"Inlets" means the four entering channels. |
apāyamukhānīti apavāhanacchiddāni. |
"Outlets" a" means the draining holes. |
na āḷippabhedo pāṭikaṅkhoti na pāḷippabhedo pāṭikaṅkhitabbo. |
"A breaking of the bank is not to be expected" means a breaking of the bank is not to be expected. |
na hi tato udakaṃ uṭṭhāya pāḷiṃ bhinditvā kacavaraṃ gahetvā mahāsamuddaṃ pāpuṇāti. |
For the water from there does not rise, break the bank, and, taking the rubbish, reach the great ocean. |
♦ imassa panatthassa vibhāvanatthaṃ uyyānagavesakaopammaṃ āharitabbaṃ. |
♦ And for the explanation of this meaning, the simile of the park-seeker should be brought forth. |
eko kira nagaravāsiko kulaputto uyyānaṃ gavesanto nagarato nātidūre naccāsanne mahantaṃ jambāliṃ addasa. |
A certain city-dwelling son of good family, it is said, seeking a park, saw a large bog not too far from the city, not too near. |
so “imasmiṃ ṭhāne ramaṇīyaṃ uyyānaṃ bhavissatī”ti sallakkhetvā kuddālaṃ ādāya cattāripi kandarāni pidhāya apavāhanacchiddāni vivaritvā aṭṭhāsi. |
He, thinking, "In this place there will be a delightful park," took a spade and, having closed all four channels and opened the draining holes, stood by. |
devo na sammā vassi, avasesaudakaṃ apavāhanacchiddena parissavitvā gataṃ. |
The deva did not rain properly; the remaining water, having filtered through the draining hole, was gone. |
cammakhaṇḍapilotikādīni tattheva pūtikāni jātāni, pāṇakā saṇṭhitā, samantā anupagamanīyā jātā. |
Pieces of leather, rags, and so on became putrid right there; insects abounded; it became unapproachable on all sides. |
upagatānampi nāsāpuṭe pidhāya pakkamitabbaṃ hoti . |
Even for those who did approach, they had to cover their nostrils and depart. |
so katipāhena āgantvā paṭikkamma ṭhito oloketvā “na sakkā upagantun”ti pakkāmi. |
He, having come after a few days and stood back and looked, departed, thinking, "It is not possible to approach." |
♦ tattha nagaravāsī kulaputto viya yogāvacaro daṭṭhabbo, uyyānaṃ gavesantena gāmadvāre jambāliyā diṭṭhakālo viya cātumahābhūtikakāyo, āyamukhānaṃ pihitakālo viya dhammassavanodakassa aladdhakālo, apāyamukhānaṃ vivaṭakālo viya chadvārikasaṃvarassa vissaṭṭhakālo, devassa sammā avuṭṭhakālo viya sappāyakammaṭṭhānassa aladdhakālo, avasesaudakassa apāyamukhehi parissavitvā gatakālo viya abbhantare guṇānaṃ parihīnakālo, udakassa uṭṭhāya pāḷiṃ bhinditvā kacavaraṃ ādāya mahāsamuddaṃ pāpuṇituṃ asamatthakālo viya arahattamaggena avijjāpāḷiṃ bhinditvā kilesarāsiṃ vidhamitvā nibbānaṃ sacchikātuṃ asamatthakālo, cammakhaṇḍapilotikādīnaṃ tattheva pūtibhāvo viya abbhantare rāgādikilesehi paripūritakālo, tassa āgantvā disvā vippaṭisārino gatakālo viya vaṭṭasamaṅgipuggalassa vaṭṭe abhiratakālo veditabbo. |
♦ Therein, the yogi should be seen as the city-dwelling son of good family; the body made of the four great elements as the bog seen by the one seeking a park at the village gate; the time of the closing of the inlets as the time of not obtaining the water of hearing the Dhamma; the time of the opening of the outlets as the time of the releasing of the restraint of the six doors; the time of the deva not raining properly as the time of not obtaining a suitable meditation subject; the time of the remaining water having filtered away through the outlets as the time of the decline of qualities within; the time when the water is unable to rise, break the bank, and, taking the rubbish, reach the great ocean as the time when one is unable to break the bank of ignorance with the path of Arahantship, vanquish the heap of defilements, and realize Nibbāna; the state of the pieces of leather, rags, and so on being putrid right there as the time of being filled with the defilements of passion and so on within; the time of his coming, seeing, and going away remorseful as the time of a person yoked to the round of rebirth delighting in the round of rebirth, should be understood. |
♦ āḷippabhedo pāṭikaṅkhoti pāḷippabhedo pāṭikaṅkhitabbo. |
♦ "A breaking of the bank is to be expected" means a breaking of the bank is to be expected. |
tato hi udakaṃ uṭṭhāya pāḷiṃ bhinditvā kacavaraṃ ādāya mahāsamuddaṃ pāpuṇituṃ sakkhissatīti attho. |
For the water from there will be able to rise, break the bank, and, taking the rubbish, reach the great ocean; this is the meaning. |
♦ idhāpi tadeva opammaṃ āharitabbaṃ. |
♦ Here too, that same simile should be brought forth. |
tattha āyamukhānaṃ vivaṭakālo viya sappāyadhammassavanassa laddhakālo, apāyamukhānaṃ pihitakālo viya chasu dvāresu saṃvarassa paccupaṭṭhitakālo, devassa sammā vuṭṭhakālo viya sappāyakammaṭṭhānassa laddhakālo, udakassa uṭṭhāya pāḷiṃ bhinditvā kacavaraṃ ādāya mahāsamuddaṃ pattakālo viya arahattamaggena avijjaṃ bhinditvā akusalarāsiṃ vidhamitvā arahattaṃ sacchikatakālo, āyamukhehi paviṭṭhena udakena sarassa paripuṇṇakālo viya abbhantare lokuttaradhammehi paripuṇṇakālo, samantato vatiṃ katvā rukkhe ropetvā uyyānamajjhe pāsādaṃ māpetvā nāṭakāni paccupaṭṭhapetvā subhojanaṃ bhuñjantassa nisinnakālo viya dhammapāsādaṃ āruyha nibbānārammaṇaṃ phalasamāpattiṃ appetvā nisinnakālo veditabbo. |
Therein, the time of the opening of the inlets is like the time of having obtained the hearing of the suitable Dhamma; the time of the closing of the outlets is like the time of the restraint at the six doors being present; the time of the deva raining properly is like the time of having obtained a suitable meditation subject; the time of the water rising, breaking the bank, and, taking the rubbish, reaching the great ocean is like the time of breaking ignorance with the path of Arahantship, vanquishing the heap of unwholesome states, and realizing Arahantship; the time of the lake being filled with the water that has entered through the inlets is like the time of being filled with the supramundane dhammas within; the time of sitting, having made an embankment all around, planted trees, built a mansion in the middle of the park, had plays performed, and eaten good food is like the time of sitting, having ascended the Dhamma-mansion, having induced the attainment of the fruit which has Nibbāna as its object, should be understood. |
sesamettha uttānatthameva. |
The rest here has a clear meaning. |
desanā pana lokiyalokuttaramissikā kathitāti. |
But the discourse is spoken of as a mixture of mundane and supramundane. |
♦ 9. nibbānasuttavaṇṇanā AN 4.179 |
♦ 9. Commentary on the Sutta on Nibbāna |
♦ 179. navame hānabhāgiyā saññātiādīsu “paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti, hānabhāginī paññā”ti abhidhamme vuttanayeneva attho veditabbo. |
♦ 179. In the ninth, in "a perception partaking of decline," etc., "for one who has attained the first jhāna, perceptions and attentions accompanied by sensual desire occur; it is a wisdom partaking of decline," the meaning should be understood in the way stated in the Abhidhamma. |
yathābhūtaṃ nappajānantīti yathāsabhāvato maggañāṇena na jānanti. |
"They do not know things as they really are" means they do not know with the knowledge of the path as they are in their own nature. |
♦ 10. mahāpadesasuttavaṇṇanā AN 4.180 |
♦ 10. Commentary on the Sutta on the Great References |
♦ 180. dasame bhoganagare viharatīti parinibbānasamaye cārikaṃ caranto taṃ nagaraṃ patvā tattha viharati. |
♦ 180. In the tenth, "he dwells in the city of Bhoga" means while wandering on tour at the time of his final Nibbāna, he reached that city and dwells there. |
ānandacetiyeti ānandayakkhassa bhavanaṭṭhāne patiṭṭhitavihāre. |
"At the Ānanda cetiya" means in the monastery established at the site of the shrine of the yakkha Ānanda. |
mahāpadeseti mahāokāse mahāapadese vā, buddhādayo mahante mahante apadisitvā vuttāni mahākāraṇānīti attho. |
As a great reference" means in a great context or on a great authority; the meaning is "great reasons spoken of having referred to great ones such as the Buddha. |
neva abhinanditabbanti haṭṭhatuṭṭhehi sādhukāraṃ datvā pubbeva na sotabbaṃ. |
"It should not be approved" means it should not be listened to at first with applause from those who are happy and pleased. |
evaṃ kate hi pacchā “idaṃ na sametī”ti vuccamānopi “kiṃ pubbeva ayaṃ dhammo, idāni na dhammo”ti vatvā laddhiṃ na vissajjeti. |
For if this is done, even when it is later said, "This does not agree," he will not abandon his view, saying, "Why was this the Dhamma before, and now it is not the Dhamma?" |
nappaṭikkositabbanti “kiṃ esa bālo vadatī”ti evaṃ pubbeva na vattabbaṃ. |
It should not be censured" means it should not be said at first, "What is this fool saying? |
evaṃ vutte hi vattuṃ yuttampi na vakkhati. |
If this is said, he will not speak even what is proper to speak. |
tenāha — anabhinanditvā appaṭikkositvāti. |
Therefore he said: "Without approving, without censuring." |
padabyañjanānīti padasaṅkhātāni byañjanāni. |
"Words and phrases" means the phrases called words. |
sādhukaṃ uggahetvāti “imasmiṃ ṭhāne pāḷi vuttā, imasmiṃ ṭhāne attho vutto, imasmiṃ ṭhāne anusandhi kathitā, imasmiṃ ṭhāne pubbāparaṃ kathitan”ti suṭṭhu gahetvā. |
Having grasped it well" means having grasped it well, "in this place the Pāli is stated, in this place the meaning is stated, in this place the connection is spoken of, in this place the sequence is spoken of. |
sutte otāretabbānīti sutte otaritabbāni. |
"They should be compared with the sutta" means they should be compared with the sutta. |
vinaye sandassetabbānīti vinaye saṃsandetabbāni. |
"They should be checked against the Vinaya" means they should be checked against the Vinaya. |
♦ ettha ca suttanti vinayo vutto. |
♦ And here, "sutta" means the Vinaya. |
yathāha — “kattha paṭikkhittaṃ, sāvatthiyaṃ suttavibhaṅge”ti vinayoti khandhako. |
As he said: "Where is it rejected? In the Suttavibhaṅga at Sāvatthī." "Vinaya" means the Khandhaka. |
yathāha — “vinayātisāre”ti. |
As he said: "In the transgression of the Vinaya." |
evaṃ vinayapiṭakampi na pariyādiyati. |
Thus the Vinaya Piṭaka is not exhausted. |
ubhatovibhaṅgā pana suttaṃ, khandhakaparivārā vinayoti evaṃ vinayapiṭakaṃ pariyādiyati. |
But the two Vibhaṅgas are the sutta, the Khandhaka and Parivāra are the Vinaya; thus the Vinaya Piṭaka is exhausted. |
atha vā suttantapiṭakaṃ suttaṃ, vinayapiṭakaṃ vinayoti evaṃ dveyeva piṭakāni pariyādiyanti. |
Or else, the Suttanta Piṭaka is the sutta, the Vinaya Piṭaka is the Vinaya; thus only two Piṭakas are exhausted. |
suttantābhidhammapiṭakāni vā suttaṃ, vinayapiṭakaṃ vinayoti evampi tīṇi piṭakāni na tāva pariyādiyanti. |
Or, the Suttanta and Abhidhamma Piṭakas are the sutta, the Vinaya Piṭaka is the Vinaya; thus the three Piṭakas are not yet exhausted. |
asuttanāmakañhi buddhavacanaṃ nāma atthi. |
For there is a word of the Buddha which is not called a sutta. |
seyyathidaṃ — jātakaṃ paṭisambhidā niddeso suttanipāto dhammapadaṃ udānaṃ itivuttakaṃ vimānavatthu petavatthu theragāthā therīgāthā apadānanti. |
To wit: the Jātaka, the Paṭisambhidā, the Niddesa, the Suttanipāta, the Dhammapada, the Udāna, the Itivuttaka, the Vimānavatthu, the Petavatthu, the Theragāthā, the Therīgāthā, and the Apadāna. |
♦ sudinnatthero pana “asuttanāmakaṃ buddhavacanaṃ natthī”ti taṃ sabbaṃ paṭikkhipitvā “tīṇi piṭakāni suttaṃ, vinayo pana kāraṇan”ti āha. |
♦ But the elder Sudinna, saying, "There is no word of the Buddha that is not called a sutta," rejected all that and said, "The three Piṭakas are the sutta, but the Vinaya is the reason." |
tato taṃ kāraṇaṃ dassento idaṃ suttamāhari — |
Then, showing that reason, he brought this sutta: |
♦ “ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saṃyogāya saṃvattanti no visaṃyogāya, saupādānāya saṃvattanti no anupādānāya, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, kosajjāya saṃvattanti no vīriyārambhāya, saṅgaṇikāya saṃvattanti no pavivekāya, ācayāya saṃvattanti no apacayāya. |
♦ "Whatever things you, Gotamī, might know, 'These things lead to passion, not to dispassion; they lead to bondage, not to disengagement; they lead to grasping, not to non-grasping; they lead to great desire, not to little desire; they lead to discontent, not to contentment; they lead to laziness, not to the arousal of energy; they lead to company, not to seclusion; they lead to accumulation, not to diminution.' |
ekaṃsena, gotami, jāneyyāsi ‘neso dhammo neso vinayo netaṃ satthu sāsanan’ti. |
You should know for certain, Gotamī, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's teaching.' |
♦ “ye ca kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā virāgāya saṃvattanti no sarāgāya, visaṃyogāya saṃvattanti no saṃyogāya. |
♦ "And whatever things you, Gotamī, might know, 'These things lead to dispassion, not to passion; they lead to disengagement, not to bondage. |
anupādānāya saṃvattanti no saupādānāya, appicchatāya saṃvattanti no mahicchatāya, santuṭṭhiyā saṃvattanti no asantuṭṭhiyā, vīriyārambhāya saṃvattanti no kosajjāya, pavivekāya saṃvattanti no saṅgaṇikāya, apacayāya saṃvattanti no ācayāya. |
They lead to non-grasping, not to grasping; they lead to little desire, not to great desire; they lead to contentment, not to discontent; they lead to the arousal of energy, not to laziness; they lead to seclusion, not to company; they lead to diminution, not to accumulation.' |
ekaṃsena, gotami, jāneyyāsi ‘eso dhammo eso vinayo etaṃ satthu sāsanan’”ti . |
You should know for certain, Gotamī, 'This is the Dhamma, this is the Vinaya, this is the Teacher's teaching.'" |
♦ tasmā sutteti tepiṭakabuddhavacane otāretabbāni. |
♦ Therefore, in "sutta," they should be compared with the word of the Buddha in the Tipiṭaka. |
vinayeti etasmiṃ rāgādivinayakāraṇe saṃsandetabbānīti ayamettha attho. |
In "Vinaya," they should be checked against this reason for subduing passion and so on; this is the meaning here. |
na ceva sutte otarantīti suttapaṭipāṭiyā katthaci anāgantvā challiṃ uṭṭhapetvā guḷhavessantara-guḷhaummagga-guḷhavinayavedallapiṭakānaṃ aññatarato āgatāni paññāyantīti attho. |
"They do not fit in with the sutta" means not having come anywhere in the sequence of the sutta, it appears to have come from one of the six, the hidden Vessantara, the hidden Ummagga, the hidden Vinaya Vedalla Piṭakas, having raised a deception; this is the meaning. |
evaṃ āgatāni hi rāgādivinaye ca apaññāyamānāni chaḍḍetabbāni honti. |
For what has come thus, not appearing in the subduing of passion and so on, should be rejected. |
tena vuttaṃ — “iti hidaṃ, bhikkhave, chaḍḍeyyāthā”ti. |
Therefore it is said: "Thus this, O monks, you should reject." |
etenupāyena sabbattha attho veditabbo. |
The meaning should be understood everywhere by this method. |
idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyāthāti imaṃ, bhikkhave, catutthaṃ dhammassa patiṭṭhānokāsaṃ dhāreyyāthāti. |
"This, O monks, you should remember as the fourth great reference" means this, O monks, you should remember as the fourth place of support for the Dhamma. |
♦ sañcetaniyavaggo tatiyo. |
♦ The third Sañcetaniya chapter. |
♦ (19) 4. brāhmaṇavaggo |
♦ (19) 4. The Brāhmaṇa Chapter |
♦ 1. yodhājīvasuttavaṇṇanā AN 4.181 |
♦ 1. Commentary on the Sutta on the Warrior |
♦ 181. catutthassa paṭhame ṭhānakusaloti yena ṭhānena ṭhito avirādhetvā vijjhituṃ sakkoti, tasmiṃ ṭhāne kusalo. |
♦ 181. In the first of the fourth, "skilled in his stance" means skilled in that stance by which, standing, he is able to shoot without missing. |
sesaṃ heṭṭhā vuttanayeneva veditabbaṃ. |
The rest should be understood in the same way as stated below. |
♦ 2. pāṭibhogasuttavaṇṇanā AN 4.182 |
♦ 2. Commentary on the Sutta on the Guarantor |
♦ 182. dutiye natthi koci pāṭibhogoti ahaṃ te pāṭibhogoti evaṃ pāṭibhogo bhavituṃ samattho nāma natthi. |
♦ 182. In the second, "there is no guarantor" means there is no one who is able to be a guarantor, saying, "I am your guarantor." |
jarādhammanti jarāsabhāvaṃ. |
"Subject to old age" means of the nature of old age. |
esa nayo sabbattha. |
This is the method everywhere. |
♦ 3. sutasuttavaṇṇanā AN 4.183 |
♦ 3. Commentary on the Sutta on What is Heard |
♦ 183. tatiye natthi tato dosoti tasmiṃ doso nāma natthīti attho. |
♦ 183. In the third, "there is no fault in that" means there is no fault in that; this is the meaning. |
♦ 4. abhayasuttavaṇṇanā AN 4.184 |
♦ 4. Commentary on the Sutta on Fear |
♦ 184. catutthe kicchājīvitakāraṇaṭṭhena rogova rogātaṅko nāma. |
♦ 184. In the fourth, because it is a reason for a miserable life, a disease itself is called a 'disease-affliction'. |
phuṭṭhassāti tena rogātaṅkena samannāgatassa. |
"Of one who is afflicted" means of one who is endowed with that disease-affliction. |
urattāḷiṃ kandatīti uraṃ tāḷetvā rodati. |
"He weeps beating his breast" means he weeps, beating his chest. |
akatakalyāṇotiādīsu kalyāṇaṃ vuccati puññakammaṃ, taṃ akataṃ etenāti akatakalyāṇo. |
In "one who has not done good," etc., 'good' is said to be a meritorious action; it has not been done by him, so he is 'one who has not done good'. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
puññakammameva hi kosallasambhūtattā kusalaṃ, bhītassa parittāyakattā bhīruttāṇanti vuccati. |
For a meritorious action itself is called 'wholesome' because it is sprung from skill, and 'a shelter for the fearful' because it protects the fearful. |
katapāpotiādīsu pāpaṃ vuccati lāmakaṃ akusalakammaṃ. |
In "one who has done evil," etc., 'evil' is said to be a low, unwholesome action. |
luddanti kakkhaḷakammaṃ. |
"Cruel" is a harsh action. |
kibbisanti samalaṃ aparisuddhakammaṃ. |
"Wicked" is a stained, impure action. |
kaṅkhī hotīti buddhadhammasaṅghaguṇesu ceva sikkhāya ca pubbante ca aparante ca pubbantāparante ca paṭiccasamuppāde cāti aṭṭhasu ṭhānesu kaṅkhāya samannāgato hoti. |
"He is doubtful" means he is endowed with doubt in eight places: in the qualities of the Buddha, the Dhamma, and the Saṅgha, and in the training, and in the past, and in the future, and in both the past and the future, and in dependent origination. |
vicikicchīti vicikicchāya samannāgato sāsanasaddhamme na niṭṭhaṃ gato, uggahaparipucchāvasena niṭṭhaṃ gantuṃ na sakkoti. |
"He is uncertain" means endowed with uncertainty, he has not come to a conclusion in the true Dhamma of the teaching; he is not able to come to a conclusion by way of learning and questioning. |
iminā nayena sabbattha attho veditabbo. |
The meaning should be understood everywhere in this way. |
♦ 5. brāhmaṇasaccasuttavaṇṇanā AN 4.185 |
♦ 5. Commentary on the Sutta on the Brahmin's Truths |
♦ 185. pañcame brāhmaṇasaccānīti brāhmaṇānaṃ saccāni tathāni. |
♦ 185. In the fifth, "the brahmin's truths" means the truths of the brahmins, which are so. |
so tena na samaṇoti maññatīti so khīṇāsavo tena saccena “ahaṃ samaṇo”ti taṇhāmānadiṭṭhīhi na maññati. |
"He does not think he is a recluse on that account" means that one whose cankers are destroyed does not think "I am a recluse" on account of that truth, with craving, conceit, or views. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
yadeva tattha saccaṃ, tadabhiññāyāti yaṃ tattha “sabbe pāṇā avajjhā”ti paṭipattiyā saccaṃ tathaṃ aviparītaṃ. |
Having directly known what is true therein" means what is true, so, and not otherwise in the practice, "all living beings are not to be harmed. |
iminā vacīsaccaṃ abbhantaraṃ katvā paramatthasaccaṃ nibbānaṃ dasseti. |
With this, having included verbal truth, he shows the ultimate truth, Nibbāna. |
tadabhiññāyāti taṃ ubhayampi abhivisiṭṭhāya paññāya jānitvā. |
"Having directly known that" means having known both of them with superior wisdom. |
anuddayāya anukampāya paṭipanno hotīti anuddayatthāya ca anukampatthāya ca yā paṭipadā, taṃ paṭipanno hoti, pūretvā ṭhitoti attho. |
"He is one who practices for the sake of compassion and kindness" means he is one who practices the practice that is for the purpose of compassion and kindness; the meaning is, he stands having fulfilled it. |
sesapaṭipadāsupi eseva nayo. |
This same method applies to the other practices. |
♦ sabbe kāmāti sabbe vatthukāmakilesakāmā. |
♦ "All sensual pleasures" means all sensual pleasures, both objects and defilements. |
iti vadaṃ brāhmaṇo saccamāhāti evampi vadanto khīṇāsavabrāhmaṇo saccameva āha. |
"Speaking thus, the brahmin speaks the truth" means even speaking thus, the brahmin whose cankers are destroyed speaks the truth. |
sabbe bhavāti kāmabhavādayo tayopi. |
"All existences" means all three, the sense-sphere existence and so on. |
nāhaṃ kvacanīti ettha pana catukkoṭikasuññatā kathitā. |
"I am not anywhere" — but here, the fourfold emptiness is spoken of. |
ayañhi “nāhaṃ kvacanī”ti kvaci attānaṃ na passati, kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati, bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. |
For this one, "I am not anywhere," does not see a self anywhere. "Of anyone, in anything," he does not see a self of his own to be brought into a state of being something for any other person; in the place of a brother, a brother; in the place of a friend, a friend; or in the place of a requisite, he does not see a requisite to be brought into a state of being conceived; this is the meaning. |
na ca mama kvacanīti ettha mamasaddaṃ tāva ṭhapetvā “na ca kvacani parassa ca attānaṃ kvaci na passatī”ti ayamattho. |
But here, in "nor is there anything of mine anywhere," having first set aside the word "mine," "nor anywhere of another is a self seen anywhere by me," this is the meaning. |
idāni “mamasaddaṃ āharitvā mama kismiñci kiñcanaṃ natthī”ti so parassa attā mama kismiñci kiñcanabhāve atthīti na passati, attano bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. |
Now, having brought the word "mine," "in anything of mine there is nothing," he does not see that the self of another exists in a state of being something in anything of his; in the place of a brother, a brother; in the place of a friend, a friend; or in the place of a requisite, he does not see the self of another to be brought into this state of being something in any place; this is the meaning. |
evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passatīti. |
Thus, because he neither sees a self anywhere, nor sees it to be brought into a state of being something for another, nor sees the self of another, nor sees the self of another to be brought into a state of being something of his. |
iti vadaṃ brāhmaṇoti evaṃ catukkoṭikaṃ suññataṃ vadantopi khīṇāsavabrāhmaṇo tassā paṭipadāya sammā paṭividdhattā saccameva āha, na musāti sabbesupi vāresu maññanānaṃ pahīnattāyeva na maññatīti ca attho veditabbo. |
"Speaking thus, the brahmin" means even speaking the fourfold emptiness thus, the brahmin whose cankers are destroyed, because he has rightly penetrated that practice, speaks the truth, not a falsehood. And in all cases, because the conceivings have been abandoned, he does not conceive; this is the meaning to be understood. |
ākiñcaññaṃyeva paṭipadanti kiñcanabhāvavirahitaṃ nippalibodhaṃ niggahaṇameva paṭipadaṃ paṭipanno hoti pūretvā ṭhito. |
"The practice of nothingness itself" means he is one who practices the practice that is devoid of the state of being something, that is unimpeded, that is just non-grasping; he stands having fulfilled it. |
♦ imāni kho paribbājakā cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānīti yāni tumhe bhovādibrāhmaṇānaṃ saccāni vadetha, tehi aññāni mayā imāni bāhitapāpabrāhmaṇassa cattāri saccāni catūhi maggehi soḷasavidhena kiccena jānitvā paccakkhaṃ katvā paveditāni desitāni jotitānīti attho. |
♦ "These, O wanderer, are the four brahmin's truths that have been made known by me, having realized them by my own direct knowledge" means those which you say are the truths of the brahmins who address others as 'bho', different from them are these four truths of a brahmin who has washed away his evils, which have been made known, taught, and illuminated by me, having known them with the sixteenfold function through the four paths and having made them a direct experience; this is the meaning. |
iti imasmiṃ sutte catūsupi ṭhānesu khīṇāsavassa vacīsaccameva kathitanti. |
Thus, in this sutta, in all four places, only the verbal truth of one whose cankers are destroyed is spoken of. |
♦ 6. ummaggasuttavaṇṇanā AN 4.186 |
♦ 6. Commentary on the Sutta on the Way Out |
♦ 186. chaṭṭhe parikassatīti ākaḍḍhiyati. |
♦ 186. In the sixth, "he is drawn" means he is pulled. |
ummaggoti ummujjanaṃ, paññāgamananti attho. |
The way out" means emergence, the meaning is "the going of wisdom. |
paññā eva vā ummujjanaṭṭhena ummaggoti vuccati. |
Or wisdom itself, because it emerges, is called "the way out." |
sāva paṭibhānaṭṭhena paṭibhānaṃ. |
It itself, because it is eloquence, is eloquence. |
cittassa uppannassa vasaṃ gacchatīti ye cittassa vasaṃ gacchanti, tesaṃyevettha gahaṇaṃ veditabbaṃ. |
"He comes under the power of the mind that has arisen" means the grasping here is only of those who come under the power of the mind. |
atthamaññāya dhammamaññāyāti atthañca pāḷiñca jānitvā. |
"Having understood the meaning and having understood the Dhamma" means having known the meaning and the Pāli text. |
dhammānudhammappaṭipanno hotīti lokuttaradhammassa anucchavikadhammaṃ saha sīlena pubbabhāgappaṭipadaṃ paṭipanno hoti. |
"He is one who practices the Dhamma in accordance with the Dhamma" means he is one who practices the preliminary practice with virtue, which is the Dhamma that is suitable for the supramundane Dhamma. |
nibbedhikapaññoti nibbijjhanakapañño. |
"The wisdom that penetrates" means the wisdom that pierces. |
idaṃ dukkhanti ṭhapetvā taṇhaṃ sesaṃ tebhūmakakkhandhapañcakaṃ dukkhanti sutaṃ hoti. |
"This is suffering" means it is heard that the five three-realm aggregates, except for craving, are suffering. |
paññāyāti maggapaññāya. |
"With wisdom" means with the wisdom of the path. |
ayaṃ dukkhasamudayoti vaṭṭamūlakataṇhā tassa dukkhassa samudayoti sutaṃ hoti. |
"This is the origin of suffering" means it is heard that the craving that is the root of the round is the origin of that suffering. |
iminā upāyena sesadvayepi attho veditabbo. |
The meaning should be understood in the other two pairs in this way. |
catutthapañhavissajjanena arahattaphalaṃ kathitanti veditabbaṃ. |
It should be understood that by the answering of the fourth question, the fruit of Arahantship is spoken of. |
♦ 7. vassakārasuttavaṇṇanā AN 4.187 |
♦ 7. Commentary on the Sutta on Vassakāra |
♦ 187. sattame todeyyassāti tudigāmavāsikassa. |
♦ 187. In the seventh, "of Todeyya" means of the inhabitant of the village of Tudi. |
parisatīti sannipatitāya parisāya. |
"In the assembly" means in the assembled assembly. |
parūpārambhaṃ vattentīti paragarahaṃ pavattenti kathenti. |
"They speak in disparagement of another" means they carry on, they speak in censure of another. |
bālo ayaṃ rājātiādi yaṃ te upārambhaṃ vattenti, tassa dassanatthaṃ vuttaṃ. |
"This king is a fool," etc., is said to show the disparagement they speak. |
samaṇe rāmaputteti udake rāmaputte. |
"Among the recluses, the son of Rāma" means among the waters, the son of Rāma. |
abhippasannoti atikkamma pasanno. |
"Especially confident" means having surpassed, he is confident. |
paramanipaccakāranti uttamanipātakiriyaṃ nīcavuttiṃ. |
"The supreme act of humility" means the supreme act of condescension, a lowly attitude. |
parihārakāti paricārakā. |
"Attendants" means servants. |
yamakotiādīni tesaṃ nāmāni. |
"Yamaka," etc., are their names. |
tesu hi eko yamako nāma, eko moggallo nāma, eko uggo nāma, eko nāvindakī nāma, eko gandhabbo nāma, eko aggivesso nāma. |
For among them, one is named Yamaka, one Moggalla, one Ugga, one Nāvindakī, one Gandhabba, and one Aggivessa. |
tyāssudanti ettha assudanti nipātamattaṃ, te attano parisati nisinneti attho. |
And they" — here, "assu" is just a particle; the meaning is "they, sitting in his own assembly. |
iminā nayena netīti iminā kāraṇena anuneti jānāpeti. |
"He persuades by this method" means he persuades, makes known by this reason. |
karaṇīyādhikaraṇīyesūti paṇḍitehi kattabbakiccesu ca atirekakattabbakiccesu ca. |
"In matters to be done and extra matters to be done" means in the duties to be done by the wise and in the extra duties to be done. |
vacanīyādhivacanīyesūti vattabbesu ca atirekavattabbesu ca. |
"In matters to be spoken and extra matters to be spoken" means in what is to be said and in what is extra to be said. |
alamatthadasatarehīti ettha atthe passituṃ samatthā alamatthadasā, te atisitvā ṭhitā alamatthadasatarā, tehi alamatthadasatarehi. |
"By those who are more than able to see the meaning" — here, those who are able to see the meaning are 'alamatthadasā'; those who stand having surpassed them are 'alamatthadasatarā'; by them, 'alamatthadasatarehi'. |
alamatthadasataroti alamatthadasatāya uttaritaro, chekehi chekataro paṇḍitehi paṇḍitataroti pucchanto evamāha. |
"More than able to see the meaning" means more superior than one able to see the meaning; asking, "more clever than the clever, more wise than the wise," he said thus. |
athassa te paṭipucchantā evaṃ bhotiādimāhaṃsu. |
Then they, asking him in return, said, "Thus it is, sir," and so on. |
iti brāhmaṇo attano sappurisatāya taṃ eḷeyyarājānampi tassa parivārikepi udakampi rāmaputtaṃ pasaṃsi. |
Thus the brahmin, because of his own goodness, praised both that king Eḷeyya and his retinue, and also Udaka, the son of Rāma. |
andho viya hi asappuriso, cakkhumā viya sappuriso. |
For a bad person is like a blind man, a good person is like one with sight. |
yathā andho neva anandhaṃ na andhaṃ passati, evaṃ asappuriso neva sappurisaṃ na asappurisaṃ jānāti. |
Just as a blind man sees neither the not-blind nor the blind, so a bad person knows neither the good person nor the bad person. |
yathā cakkhumā andhampi anandhampi passati, evaṃ sappuriso sappurisampi asappurisampi jānāti. |
Just as one with sight sees both the blind and the not-blind, so a good person knows both the good person and the bad person. |
todeyyopi sappurisatāya asappurise aññāsīti imamatthavasaṃ paṭicca tuṭṭhamānaso brāhmaṇo acchariyaṃ bho, gotamātiādīni vatvā tathāgatassa bhāsitaṃ anumoditvā pakkāmi. |
Todeyya also, because of his goodness, knew the bad people; because of this reason, the brahmin, with a pleased mind, having said, "It is wonderful, Master Gotama," and so on, approved the Tathāgata's speech and departed. |
♦ 8. upakasuttavaṇṇanā AN 4.188 |
♦ 8. Commentary on the Sutta on Upaka |
♦ 188. aṭṭhame upakoti tassa nāmaṃ. |
♦ 188. In the eighth, "Upaka" is his name. |
maṇḍikāputtoti maṇḍikāya putto. |
"Son of Maṇḍikā" means son of Maṇḍikā. |
upasaṅkamīti so kira devadattassa upaṭṭhāko, “kiṃ nu kho satthā mayi attano santikaṃ upagate vaṇṇaṃ kathessati, udāhu avaṇṇan”ti pariggaṇhanatthaṃ upasaṅkami. |
He approached" — he, it is said, was an attendant of Devadatta; he approached for the purpose of ascertaining, "Now, will the Teacher speak in praise of me when I have come into his presence, or in dispraise? |
“nerayiko devadatto kappaṭṭho atekiccho”ti vacanaṃ sutvā satthāraṃ ghaṭṭetukāmo upasaṅkamītipi vadanti. |
Some say he approached with the desire to assail the Teacher, having heard the statement, "Devadatta is destined for hell, for the duration of the kappa, incurable." |
parūpārambhaṃ vattetīti paragarahaṃ katheti. |
"He speaks in disparagement of another" means he speaks in censure of another. |
sabbo so na upapādetīti sabbopi so kusaladhammaṃ na uppādeti, attano vā vacanaṃ upapādetuṃ anucchavikaṃ kātuṃ na sakkoti. |
"All that he does not bring about" means all that wholesome dhamma he does not produce, or he is not able to make his own statement suitable, to bring it about. |
anupapādento gārayho hotīti kusalaṃ dhammaṃ uppādetuṃ asakkonto attano ca vacanaṃ upapannaṃ anucchavikaṃ kātuṃ asakkonto gārayho hoti. |
"Not bringing it about, he is blameworthy" means being unable to produce a wholesome dhamma and being unable to make his own statement well-founded and suitable, he is blameworthy. |
upavajjoti upavaditabbo ca hoti, vajjena vā upeto hoti, sadoso hotīti attho. |
"To be reproached" means to be reproached, or he is endowed with a fault, he is faulty; this is the meaning. |
♦ atha bhagavā tassa vādaṃ gahetvā tasseva gīvāya paṭimuñcanto parūpārambhantiādimāha. |
♦ Then the Blessed One, having taken up his argument and tied it around his own neck, said, "In disparagement of another," and so on. |
ummujjamānakaṃyevāti udakato sīsaṃ ukkhipantaṃyeva. |
"Just as he is emerging" means just as he is raising his head from the water. |
tattha aparimāṇā padātiādīsu tasmiṃ akusalanti paññāpane padānipi akkharānipi dhammadesanāpi aparimāṇāyeva. |
Therein, in "immeasurable are the verses," etc., in that unwholesome declaration, the verses, the letters, and the Dhamma-discourse are immeasurable. |
itipidaṃ akusalanti idampi akusalaṃ idampi akusalaṃ imināpi kāraṇena imināpi kāraṇena akusalanti evaṃ akusalapaññattiyaṃ āgatānipi aparimāṇāni. |
"Thus this is unwholesome" — even the things that come in the declaration of the unwholesome, "this is unwholesome, this is unwholesome, for this reason and for this reason it is unwholesome," are immeasurable. |
athāpi aññenākārena tathāgato taṃ dhammaṃ deseyya, evampissa desanā aparimāṇā bhaveyya. |
And even if the Tathāgata were to teach that dhamma in another way, his teaching would still be immeasurable. |
yathāha — “apariyādinnāvassa tathāgatassa dhammadesanā, apariyādinnaṃ dhammapadabyañjanan”ti . |
As he said: "The Dhamma-discourse of the Tathāgata is not exhausted, the Dhamma-verses and phrases are not exhausted." |
iminā upāyena sabbavāresu attho veditabbo. |
The meaning should be understood in all cases in this way. |
yāva dhaṃsī vatāyanti yāva guṇadhaṃsī vata ayaṃ. |
"How destructive this one is!" means how destructive of virtue this one is. |
loṇakāradārakoti loṇakāragāmadārako. |
"The son of a salt-maker" means the boy from the salt-makers' village. |
yatra hi nāmāti yo hi nāma. |
"For who indeed" means who indeed. |
āsādetabbaṃ maññissatīti ghaṭṭetabbaṃ maññissati. |
"He will think it fit to assail" means he will think it fit to attack. |
apehīti apagaccha, mā me purato aṭṭhāsi. |
"Go away" means depart, do not stand before me. |
evañca pana vatvā gīvāya gaṇhāpetvā nikkaḍḍhāpesiyevāti. |
And having said this, he should be seized by the neck and thrown out. |
♦ 9. sacchikaraṇīyasuttavaṇṇanā AN 4.189 |
♦ 9. Commentary on the Sutta on Realization |
♦ 189. navame kāyenāti nāmakāyena. |
♦ 189. In the ninth, "with the body" means with the mental body. |
sacchikaraṇīyāti paccakkhaṃ kātabbā. |
"To be realized" means to be made a direct experience. |
satiyāti pubbenivāsānussatiyā. |
"With mindfulness" means with the recollection of past lives. |
cakkhunāti dibbacakkhunā. |
"With the eye" means with the divine eye. |
paññāyāti jhānapaññāya vipassanāpaññā sacchikātabbā, vipassanāpaññāya maggapaññā, maggapaññāya phalapaññā, phalapaññāya paccavekkhaṇapaññā sacchikātabbā, pattabbāti attho. |
With wisdom" means the wisdom of insight is to be realized with the wisdom of jhāna, the wisdom of the path with the wisdom of insight, the wisdom of the fruit with the wisdom of the path, the wisdom of reviewing with the wisdom of the fruit; the meaning is "to be attained. |
āsavānaṃ khayasaṅkhātaṃ pana arahattaṃ paccavekkhaṇavasena paccavekkhaṇapaññāya sacchikaraṇīyaṃ nāmāti. |
But Arahantship, called the destruction of the cankers, by way of reviewing, is said to be "to be realized with the wisdom of reviewing." |
♦ 10. uposathasuttavaṇṇanā AN 4.190 |
♦ 10. Commentary on the Sutta on the Uposatha |
♦ 190. dasame tuṇhībhūtaṃ tuṇhībhūtanti yato yato anuviloketi, tato tato tuṇhībhūtameva. |
♦ 190. In the tenth, "silent, silent" means wherever he looks around, it is just silent. |
bhikkhū āmantesīti paṭipattisampanne bhikkhū pasannehi cakkhūhi anuviloketvā uppannadhammapāmojjo thometukāmatāya āmantesi. |
"He addressed the bhikkhus" means having looked around at the bhikkhus accomplished in the practice with pleased eyes, with a joy in the Dhamma arisen, he addressed them with the desire to praise them. |
apalāpāti palāparahitā. |
"Without chatter" means without idle talk. |
itaraṃ tasseva vevacanaṃ. |
The other is a synonym for it. |
suddhāti nimmalā. |
"Pure" means stainless. |
sāre patiṭṭhitāti sīlādisāre patiṭṭhitā. |
"Established in the essence" means established in the essence of virtue and so on. |
alanti yuttaṃ. |
"It is fitting" means it is proper. |
yojanagaṇanānīti ekaṃ yojanaṃ yojanameva, dasapi yojanāni yojanāneva. |
"Leagues" means one league is just a league, ten leagues are just leagues. |
tato uddhaṃ “yojanagaṇanānī”ti vuccati. |
Beyond that, it is called "leagues." |
idha pana yojanasatampi yojanasahassampi adhippetaṃ. |
But here, a hundred leagues and a thousand leagues are intended. |
puṭosenāpīti puṭosaṃ vuccati pātheyyaṃ, pātheyyaṃ gahetvāpi upasaṅkamituṃ yuttamevāti attho. |
Even with a bundle" means 'puṭosa' is said to be provisions for a journey; the meaning is, "it is proper to approach even taking provisions for a journey. |
puṭaṃsenātipi pāṭho. |
The reading is also "puṭaṃsena." |
tassattho — puṭo aṃse assāti puṭaṃso, tena puṭaṃsena, aṃsena pātheyyapuṭaṃ vahantenāpīti vuttaṃ hoti. |
Its meaning is: he who has a bundle on his shoulder is 'puṭaṃso'; by him, 'puṭaṃsena'; it is said, "even by one carrying a bundle of provisions on his shoulder." |
♦ idāni evarūpehi evarūpehi ca guṇehi samannāgatā ettha bhikkhū atthīti dassetuṃ santi bhikkhavetiādimāha. |
♦ Now, to show that there are bhikkhus here endowed with such and such qualities, he said, "There are, monks," and so on. |
tattha devappattāti upapattidevanibbattakaṃ dibbavihāraṃ dibbavihārena ca arahattaṃ pattā. |
Therein, "attained to the state of devas" means having attained Arahantship by means of the divine abiding which produces rebirth as an upapatti-deva, and by means of the divine abiding. |
brahmappattāti niddosaṭṭhena brahmabhāvasādhakaṃ brahmavihāraṃ brahmavihārena ca arahattaṃ pattā. |
"Attained to the state of Brahmā" means having attained Arahantship by means of the Brahma-vihara which leads to the state of Brahmā because it is faultless, and by means of the Brahma-vihara. |
āneñjappattāti aniñjanabhāvasādhakaṃ āneñjaṃ āneñjena ca arahattaṃ pattā. |
"Attained to the state of the imperturbable" means having attained Arahantship by means of the imperturbable which leads to the state of imperturbability, and by means of the imperturbable. |
ariyappattāti puthujjanabhāvaṃ atikkamma ariyabhāvaṃ pattā. |
"Attained to the state of the noble" means having surpassed the state of a worldling, they have attained the state of the noble. |
evaṃ kho, bhikkhave, bhikkhu devappatto hotītiādīsu evaṃ rūpāvacaracatutthajjhāne ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto devappatto nāma hoti, catūsu brahmavihāresu ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto brahmappatto nāma, catūsu arūpajjhānesu ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto āneñjappatto nāma. |
"Thus, monks, a bhikkhu has attained the state of devas," etc. — thus, one who, standing in the fourth fine-material jhāna, has turned his mind and attained Arahantship, is said to have attained the state of devas. One who, standing in the four Brahma-viharas, has turned his mind and attained Arahantship, is said to have attained the state of Brahmā. One who, standing in the four formless jhānas, has turned his mind and attained Arahantship, is said to have attained the state of the imperturbable. |
idaṃ dukkhantiādīhi catūhi saccehi cattāro maggā tīṇi ca phalāni kathitāni. |
By "this is suffering," etc., with the four truths, the four paths and the three fruits are spoken of. |
tasmā imaṃ ariyadhammaṃ patto bhikkhu ariyappatto nāma hotīti. |
Therefore, a bhikkhu who has attained this noble Dhamma is said to have attained the state of the noble. |
♦ brāhmaṇavaggo catuttho. |
♦ The fourth Brāhmaṇa chapter. |
♦ (20) 5. mahāvaggo |
♦ (20) 5. The Mahāvagga |
♦ 1. sotānugatasuttavaṇṇanā AN 4.191 |
♦ 1. Commentary on the Sutta on Following What is Heard |
♦ 191. pañcamassa paṭhame sotānugatānanti pasādasotaṃ odahitvā ñāṇasotena vavatthapitānaṃ. |
♦ 191. In the first of the fifth, "of those who have followed the stream" means of those who have directed the stream of faith and determined with the stream of knowledge. |
cattāro ānisaṃsā pāṭikaṅkhāti cattāro guṇānisaṃsā pāṭikaṅkhitabbā. |
"Four benefits are to be expected" means four benefits of virtue are to be expected. |
idaṃ pana bhagavatā atthuppattivasena āraddhaṃ. |
But this was begun by the Blessed One by way of an occasion. |
katarātthuppattivasenāti? bhikkhūnaṃ dhammassavanāya anupasaṅkamanātthuppattivasena. |
By way of what occasion? By way of the occasion of the bhikkhus not approaching to hear the Dhamma. |
pañcasatā kira brāhmaṇapabbajitā “sammāsambuddho liṅgavacanavibhattipadabyañjanādīhi kathento amhehi ñātameva kathessati, aññātaṃ kiṃ kathessatī”ti dhammassavanatthaṃ na gacchanti. |
It is said that five hundred brahmin-wanderers, thinking, "The Perfectly Enlightened One, speaking with distinctions of gender, number, case, word, and phrase, will speak only of what is known to us; what unknown thing will he speak of?", do not go to hear the Dhamma. |
satthā taṃ pavattiṃ sutvā te pakkosāpetvā “kasmā evaṃ karotha, sakkaccaṃ dhammaṃ suṇātha, sakkaccaṃ dhammaṃ suṇantānañca sajjhāyantānañca ime ettakā ānisaṃsā”ti dassento imaṃ desanaṃ ārabhi. |
The Teacher, having heard that report, had them summoned and, to show them, "Why do you do thus? Listen to the Dhamma respectfully. For those who listen respectfully to the Dhamma and recite it, there are these many benefits," began this discourse. |
♦ tattha dhammaṃ pariyāpuṇātīti suttaṃ geyyantiādikaṃ navaṅgaṃ satthusāsanabhūtaṃ tantidhammaṃ vaḷañjeti. |
♦ Therein, "he masters the Dhamma" means he practices the Dhamma of the Tipiṭaka, which is the nine-fold teaching of the Master, such as sutta and geyya. |
sotānugatā hontīti sotaṃ anuppattā anupaviṭṭhā honti. |
"They have followed the stream" means they have followed, entered the stream. |
manasānupekkhitāti cittena olokitā. |
"Reflected upon by the mind" means looked at by the mind. |
diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā paccakkhaṃ katā. |
"Well penetrated by view" means well penetrated by wisdom as to meaning and as to cause, made a direct experience. |
muṭṭhassati kālaṃ kurumānoti nayidaṃ buddhavacanaṃ anussaraṇasatiyā abhāvena vuttaṃ, puthujjanakālakiriyaṃ pana sandhāya vuttaṃ. |
"He dies with a confused mind" — this is not said with reference to the absence of the mindfulness of recollecting the word of the Buddha, but with reference to the death of a worldling. |
puthujjano hi muṭṭhassati kālaṃ karoti nāma. |
For a worldling is said to die with a confused mind. |
upapajjatīti suddhasīle patiṭṭhito devaloke nibbattati. |
"He is reborn" means established in pure virtue, he is reborn in the deva world. |
dhammapadā plavantīti antarābhave nibbattamuṭṭhassatino, yepi pubbe sajjhāyamūlikā vācāparicitabuddhavacanadhammā, te sabbe pasanne ādāse chāyā viya plavanti, pākaṭā hutvā paññāyanti. |
"The verses of the Dhamma float" means for one who has died with a confused mind in the intermediate state, even the dhammas of the word of the Buddha, which were previously recited and familiar by speech, all float like a reflection in a clear mirror, they appear, they are seen. |
dandho, bhikkhave, satuppādoti buddhavacanānussaraṇasatiyā uppādo dandho garu. |
"Slow, O monks, is the arising of mindfulness" means the arising of the mindfulness of recollecting the word of the Buddha is slow, heavy. |
atha so satto khippaṃyeva visesagāmī hoti, nibbānagāmī hotīti attho. |
Then that being quickly becomes one who goes to distinction, the meaning is, one who goes to Nibbāna. |
♦ iddhimā cetovasippattoti iddhisampanno cittassa vasibhāvapatto khīṇāsavo. |
♦ "One with psychic power, a master of his own mind" means one whose cankers are destroyed, endowed with psychic power, who has attained mastery of his mind. |
ayaṃ vā so dhammavinayoti ettha vibhāvanattho vā-saddo. |
"This is that Dhamma-Vinaya" — here, the particle "vā" is for the purpose of explanation. |
yatthāti yasmiṃ dhammavinaye. |
"Wherein" means in which Dhamma-Vinaya. |
brahmacariyaṃ acarinti brahmacariyavāsaṃ vasiṃ. |
"I practiced the holy life" means I lived the holy life. |
idampi buddhavacanaṃ mayā pubbe vaḷañjitanti buddhavacanānussaraṇavasenetaṃ vuttaṃ. |
This also is said by way of recollecting the word of the Buddha, "This word of the Buddha was practiced by me before." |
devaputtoti pañcālacaṇḍo viya hatthakamahābrahmā viya sanaṅkumārabrahmā viya ca eko dhammakathikadevaputto. |
"A devaputta" means a Dhamma-reciting devaputta, like Pañcālacaṇḍa, or like the great Brahmā Hatthaka, or like the Brahmā Sanaṅkumāra. |
opapātiko opapātikaṃ sāretīti paṭhamaṃ uppanno devaputto pacchā uppannaṃ sāreti. |
"An spontaneously-risen one reminds a spontaneously-risen one" means a devaputta who arose first reminds one who arose later. |
sahapaṃsukīḷikāti etena nesaṃ dīgharattaṃ kataparicayabhāvaṃ dasseti. |
"A playmate" — with this, he shows their long-standing acquaintance. |
samāgaccheyyunti sālāya vā rukkhamūle vā sammukhībhāvaṃ gaccheyyuṃ. |
"They would come together" means they would come together in a hall or at the foot of a tree. |
evaṃ vadeyyāti sālāya vā rukkhamūle vā paṭhamataraṃ nisinno pacchā āgataṃ evaṃ vadeyya. |
"He would say thus" means he who was sitting first in the hall or at the foot of a tree would say thus to one who came later. |
sesamettha pāḷinayeneva veditabbaṃ. |
The rest here should be understood by the method of the Pāli. |
♦ 2. ṭhānasuttavaṇṇanā AN 4.192 |
♦ 2. Commentary on the Sutta on States |
♦ 192. dutiye ṭhānānīti kāraṇāni. |
♦ 192. In the second, "states" means reasons. |
ṭhānehīti kāraṇehi. |
"By states" means by reasons. |
soceyyanti sucibhāvo. |
"Purity" means the state of being pure. |
saṃvasamānoti ekato vasamāno. |
"Living together" means living in one place. |
na santatakārīti na satatakārī. |
"Not a continuous doer" means not a constant doer. |
na santatavutti sīlesūti satataṃ sabbakālaṃ sīlajīvitaṃ na jīvatīti attho. |
"Not of continuous conduct in the virtues" means he does not live a life of virtue constantly, at all times; this is the meaning. |
saṃvohāramānoti kathento. |
"Conversing" means speaking. |
ekena eko voharatīti ekena saddhiṃ eko hutvā katheti. |
"One converses with one" means one speaks with one. |
vokkamatīti okkamati. |
"He descends" means he goes down. |
purimavohārā pacchimavohāranti purimakathāya pacchimakathaṃ, purimakathāya ca pacchimakathā, pacchimakathāya ca purimakathā na sametīti attho. |
"The later conversation from the former conversation" means the later talk does not agree with the former talk, and the former talk with the later talk, and the later talk with the former talk; this is the meaning. |
♦ ñātibyasanenātiādīsu ñātīnaṃ byasanaṃ ñātibyasanaṃ, ñātivināsoti attho. |
♦ In "by the misfortune of relatives," etc., "the misfortune of relatives" is 'ñātibyasanaṃ'; the meaning is "the destruction of relatives." |
dutiyapadepi eseva nayo. |
This same method applies to the second phrase. |
rogabyasane pana rogoyeva ārogyavināsanato byasanaṃ rogabyasanaṃ. |
But in "the misfortune of disease," the disease itself, because it destroys health, is the misfortune of disease. |
anuparivattantīti anubandhanti. |
"They follow" means they pursue. |
lābho cātiādīsu ekaṃ attabhāvaṃ lābho anuparivattati, ekaṃ alābhoti evaṃ nayo netabbo. |
In "gain and," etc., gain follows one existence, loss another; the method should be understood thus. |
sākacchāyamānoti pañhapucchanavissajjanavasena sākacchaṃ karonto. |
"Discussing" means discussing by way of asking and answering questions. |
yathāti yenākārena . |
"In which way" means in which manner. |
ummaggoti pañhummaggo. |
"The way out" means the way out of the question. |
abhinīhāroti pañhābhisaṅkharaṇavasena cittassa abhinīhāro. |
"The application" means the application of the mind by way of composing the question. |
samudāhāroti pañhapucchanaṃ. |
"The utterance" means the asking of the question. |
santanti paccanīkasantatāya santaṃ katvā na kathetīti attho. |
"Calm" means he does not speak having made it calm by the calming of the opponents; this is the meaning. |
paṇītanti atappakaṃ. |
"Sublime" means not trifling. |
atakkāvacaranti yathā takkena nayaggāhena gahetuṃ sakkā hoti, evaṃ na kathetīti attho. |
"Not within the range of reasoning" means he does not speak in such a way that it can be grasped by reasoning, by a logical method; this is the meaning. |
nipuṇanti saṇhaṃ. |
"Subtle" means fine. |
paṇḍitavedanīyanti paṇḍitehi jānitabbakaṃ. |
"To be known by the wise" means to be known by the wise. |
sesaṃ sabbattha vuttānusāreneva veditabbaṃ. |
The rest should be understood everywhere in accordance with what has been said. |
♦ 3. bhaddiyasuttavaṇṇanā AN 4.193 |
♦ 3. Commentary on the Sutta on Bhaddiya |
♦ 193. tatiye upasaṅkamīti bhuttapātarāso hutvā mālāgandhavilepanaṃ gahetvā bhagavantaṃ vandissāmīti upasaṅkami. |
♦ 193. In the third, "he approached" means having eaten his morning meal, he took garlands, scents, and ointments and approached, thinking, "I will pay homage to the Blessed One." |
mā anussavenātiādīsu anussavavacanena mama kathaṃ mā gaṇhathāti iminā nayena attho veditabbo. |
In "not by hearsay," etc., the meaning should be understood in this way: "do not take my words by the word of hearsay." |
sārambhoti karaṇuttariyalakkhaṇo sārambho. |
"Arrogance" means the arrogance which is characterized by doing more than is necessary. |
alobhādayo lobhādipaṭipakkhavasena veditabbā. |
"Non-greed," etc., should be understood by way of the opposites of greed, etc. |
kusaladhammūpasampadāyāti kusaladhammānaṃ sampādanatthāya, paṭilābhatthāyāti vuttaṃ hoti. |
For the attainment of wholesome dhammas" means for the purpose of accomplishing wholesome dhammas, it is said, "for the purpose of attaining. |
ime cepi, bhaddiya, mahāsālāti purato ṭhite sālarukkhe dassento evamāha. |
"And these, Bhaddiya, are great sāla trees" — pointing to the sāla trees standing in front, he said thus. |
sesamettha heṭṭhā vuttanayattā uttānatthattā ca suviññeyyameva. |
The rest here is easy to understand because of the method stated below and because its meaning is clear. |
satthari pana desanaṃ vinivaṭṭente bhaddiyo sotāpanno jātoti. |
But when the Teacher concluded the discourse, Bhaddiya became a stream-enterer. |
♦ 4. sāmugiyāsuttavaṇṇanā AN 4.194 |
♦ 4. Commentary on the Sutta on the Sāmagiyas |
♦ 194. catutthe sāmugiyāti sāmuganigamavāsino. |
♦ 194. In the fourth, "the Sāmagiyas" means the inhabitants of the town of Sāmuga. |
byagghapajjāti te ālapanto evamāha. |
"O Byagghapajjas" — addressing them, he said thus. |
kolanagarassa hi kolarukkhe hāretvā katattā kolanagaranti ca byagghapathe māpitattā byagghapajjanti ca dve nāmāni. |
For the city of Kola has two names: 'Kolanagara' because it was made by felling kola trees, and 'Byagghapajja' because it was measured out on a tiger's path. |
etesañca pubbapurisā tattha vasiṃsūti byagghapajjavāsitāya byagghapajjavāsino byagghapajjāti vuccanti. |
And because their ancestors dwelt there, by their dwelling in Byagghapajja, they are called 'Byagghapajjas'. |
te ālapanto evamāha. |
Addressing them, he said thus. |
pārisuddhipadhāniyaṅgānīti pārisuddhiatthāya padhāniyaṅgāni padahitabbavīriyassa aṅgāni, koṭṭhāsāti attho. |
The limbs of the striving for purity" means the limbs of the striving for purity, the limbs of the effort to be striven for, the meaning is "the parts. |
sīlapārisuddhipadhāniyaṅganti sīlaparisodhanavīriyassetaṃ nāmaṃ. |
"The limb of the striving for the purity of virtue" is the name for the effort of purifying virtue. |
tañhi sīlapārisuddhiparipūraṇatthāya padhāniyaṅganti sīlapārisuddhipadhāniyaṅgaṃ. |
For it is "the limb of the striving for the purity of virtue" because it is the limb of the striving for the purpose of purifying and fulfilling virtue. |
sesesupi eseva nayo. |
This same method applies to the remaining cases. |
tattha tattha paññāya anuggahessāmīti tasmiṃ tasmiṃ ṭhāne vipassanāpaññāya anuggahessāmi . |
"I will assist with wisdom in each case" means I will assist with the wisdom of insight in that and that place. |
yo tattha chandotiādīsu yo tasmiṃ anuggaṇhane kattukāmatāchandoti iminā nayena attho veditabbo. |
In "the desire which is there," etc., the meaning should be understood in this way: "the desire to do in that assistance." |
satisampajaññaṃ panettha satiṃ upaṭṭhapetvā ñāṇena paricchinditvā vīriyapaggahanatthaṃ vuttaṃ. |
"Mindfulness and clear comprehension" here is said for the purpose of establishing mindfulness, determining with knowledge, and exerting effort. |
rajanīyesu dhammesu cittaṃ virājetīti rāgapaccayesu iṭṭhārammaṇesu yathā cittaṃ virajjati, evaṃ karoti. |
"He dispassions the mind in things that are provocative of passion" means in desirable objects that are conditions for passion, he acts in such a way that the mind becomes dispassionate. |
vimocanīyesu dhammesu cittaṃ vimocetīti yehi ārammaṇehi cittaṃ vimocetabbaṃ, tesu yathā vimuccati, evaṃ karoti. |
"He liberates the mind in things that are to be liberated from" means in those objects from which the mind is to be liberated, he acts in such a way that it is liberated. |
virājetvāti ettha maggakkhaṇe virājeti nāma, phalakkhaṇe virattaṃ nāma hoti. |
In "having dispassioned," he is said to dispassion at the moment of the path; at the moment of the fruit, he is said to be dispassionate. |
dutiyapadepi eseva nayo. |
This same method applies to the second phrase. |
sammāvimuttiṃ phusatīti hetunā nayena arahattaphalavimuttiṃ ñāṇaphassena phusatīti. |
"He touches the right liberation" means he touches the liberation of the fruit of Arahantship with the touch of knowledge, with reason, with a method. |
♦ 5. vappasuttavaṇṇanā AN 4.195 |
♦ 5. Commentary on the Sutta on Vappa |
♦ 195. pañcame vappoti dasabalassa cūḷapitā sakyarājā. |
♦ 195. In the fifth, "Vappa" is the Sakyan king, the younger paternal uncle of the one with ten powers. |
nigaṇṭhasāvakoti vesāliyaṃ sīhasenāpati viya nāḷandāyaṃ upāligahapati viya ca nigaṇṭhassa nāṭaputtassa upaṭṭhāko. |
"A disciple of the Nigaṇṭhas" means an attendant of Nigaṇṭha Nāṭaputta, like the general Sīha in Vesālī, or like the householder Upāli in Nāḷandā. |
kāyena saṃvutoti kāyadvārassa saṃvutattā pihitattā kāyena saṃvuto nāma. |
"Restrained in body" means because the body-door is restrained, covered, he is said to be restrained in body. |
sesadvayepi eseva nayo. |
This same method applies to the other two. |
avijjāvirāgāti avijjāya khayavirāgena. |
"With the fading away of ignorance" means with the destruction-fading away of ignorance. |
vijjuppādāti maggavijjāya uppādena. |
"With the arising of knowledge" means with the arising of the knowledge of the path. |
taṃ ṭhānanti taṃ kāraṇaṃ. |
"That state" means that reason. |
avipakkavipākanti aladdhavipākavāraṃ. |
"With an unripened result" means not having reached the time for its result. |
tatonidānanti taṃhetu tappaccayā. |
"From that as a source" means from that as a cause, from that as a condition. |
dukkhavedaniyā āsavā assaveyyunti dukkhavedanāya paccayabhūtā kilesā assaveyyuṃ, tassa purisassa uppajjeyyunti attho. |
"The cankers that are to be felt as painful would flow" means the defilements that are a condition for the feeling of pain would flow, would arise for that person; this is the meaning. |
abhisamparāyanti dutiye attabhāve. |
"In the next existence" means in the second personality. |
kāyasamārambhapaccayāti kāyakammapaccayena. |
"On account of the undertaking of a bodily action" means on account of the action of the body. |
āsavāti kilesā. |
"The cankers" means the defilements. |
vighātapariḷāhāti ettha vighātoti dukkhaṃ. |
"Distress and fever" — here, "distress" means suffering. |
pariḷāhoti kāyikacetasiko pariḷāho. |
"Fever" is the physical and mental fever. |
phussa phussa byantīkarotīti ñāṇavajjhaṃ kammaṃ ñāṇaphassena phusitvā phusitvā khayaṃ gameti, vipākavajjhaṃ kammaṃ vipākaphassena phusitvā phusitvā khayaṃ gameti. |
"He makes an end of it by touching it again and again" means he brings to an end the kamma that is to be cut by knowledge by touching it with the touch of knowledge, and he brings to an end the kamma that is to be cut by the result by touching it with the touch of the result. |
nijjarāti kilesajīraṇakapaṭipadā. |
"The wearing away" is the practice of wearing away the defilements. |
sesavāresupi eseva nayo. |
This same method applies to the other cases. |
idha ṭhatvā ayaṃ bhikkhu khīṇāsavo kātabbo, cattāri mahābhūtāni nīharitvā catusaccavavatthānaṃ dassetvā yāva arahattaphalaṃ kammaṭṭhānaṃ kathetabbaṃ. |
Here, having made this bhikkhu one whose cankers are destroyed, having removed the four great elements and shown the determination of the four truths, the meditation subject up to the fruit of Arahantship should be spoken of. |
♦ idāni pana tassa khīṇāsavassa satatavihāre dassetuṃ evaṃ sammā vimuttacittassātiādimāha. |
♦ Now, however, to show his constant abiding whose cankers are destroyed, he said, "Thus, with a mind rightly liberated," and so on. |
tattha sammā vimuttacittassāti hetunā kāraṇena sammā vimuttassa. |
Therein, "with a mind rightly liberated" means of one who is rightly liberated by reason, by cause. |
satatavihārāti niccavihārā nibaddhavihārā. |
"Constant abidings" means constant abidings, regular abidings. |
neva sumano hotīti iṭṭhārammaṇe rāgavasena na somanassajāto hoti. |
"He is neither pleased" means in a desirable object, he is not one who has become pleased by way of passion. |
na dummanoti aniṭṭhārammaṇe paṭighavasena na domanassajāto hoti. |
"Nor displeased" means in an undesirable object, he is not one who has become displeased by way of aversion. |
upekkhako viharati sato sampajānoti satisampajaññapariggahitāya majjhattākāralakkhaṇāya upekkhāya tesu ārammaṇesu upekkhako majjhatto hutvā viharati. |
"He dwells equanimous, mindful, and clearly comprehending" means with the equanimity which is characterized by a neutral attitude, grasped by mindfulness and clear comprehension, he dwells equanimous, neutral, in those objects. |
♦ kāyapariyantikanti kāyantikaṃ kāyaparicchinnaṃ, yāva pañcadvārakāyo pavattati, tāva pavattaṃ pañcadvārikavedananti attho. |
♦ "Limited by the body" means limited to the body, determined by the body; the meaning is "the five-doored feeling that continues as long as the five-doored body continues." |
jīvitapariyantikanti jīvitantikaṃ jīvitaparicchinnaṃ, yāva jīvitaṃ pavattati, tāva pavattaṃ manodvārikavedananti attho. |
Limited by life" means limited to life, determined by life; the meaning is "the mind-doored feeling that continues as long as life continues. |
tattha pañcadvārikavedanā pacchā uppajjitvā paṭhamaṃ nirujjhati, manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhati. |
Therein, the five-doored feeling, arising later, ceases first; the mind-doored feeling, arising first, ceases later. |
sā hi paṭisandhikkhaṇe vatthurūpasmiṃyeva patiṭṭhāti. |
For it is established in the basis-form at the moment of rebirth-linking. |
pañcadvārikā pavatte pañcadvāravasena pavattamānā paṭhamavaye vīsativassakāle rajjanadussanamuyhanavasena adhimattā balavatī hoti, paṇṇāsavassakāle ṭhitā hoti, saṭṭhivassakālato paṭṭhāya parihāyamānā, asītinavutivassakāle mandā hoti. |
The five-doored, proceeding by way of the five doors in the course of life, in the first age, at the age of twenty, is very strong and powerful by way of passion, aversion, and delusion; at the age of fifty, it is stable; from the age of sixty, declining; at the age of eighty or ninety, it is weak. |
tadā hi sattā “cirarattaṃ ekato nisīdimhā nipajjimhā”ti vadantepi na jānāmāti vadanti. |
For at that time, beings, even when they say, "We have sat together, we have lain down together for a long time," say, "We do not know." |
adhimattānipi rūpādiārammaṇāni na passāma, sugandhaduggandhaṃ vā sāduasāduṃ vā thaddhamudukaṃ vāti na jānāmātipi vadanti. |
"We do not see even very strong objects such as form; we do not know what is fragrant or foul-smelling, or sweet or not sweet, or hard or soft," they also say. |
iti nesaṃ pañcadvārikavedanā bhaggā hoti, manodvārikā pavattati. |
Thus, for them, the five-doored feeling is broken; the mind-doored continues. |
sāpi anupubbena parihāyamānā maraṇasamaye hadayakoṭiṃyeva nissāya pavattati. |
That also, gradually declining, at the time of death, continues relying only on the tip of the heart. |
yāva panesā pavattati, tāva satto jīvatīti vuccati. |
And as long as it continues, a being is said to be alive. |
yadā nappavattati, tadā “mato niruddho”ti vuccati. |
When it does not continue, he is said to be "dead, ceased." |
♦ svāyamattho vāpiyā dīpetabbo — yathā hi puriso pañcaudakamaggasampannaṃ vāpiṃ kareyya. |
♦ And this matter should be explained by a reservoir: just as a man would make a reservoir endowed with five water channels. |
paṭhamaṃ deve vuṭṭhe pañcahi udakamaggehi udakaṃ pavisitvā antovāpiyaṃ āvāṭe pūreyya. |
First, when the deva has rained, the water, having entered through the five water channels, would fill the pits inside the reservoir. |
punappunaṃ deve vassante udakamagge pūretvā gāvutaḍḍhayojanamattaṃ ottharitvā udakaṃ tiṭṭheyya tato tato vissandamānaṃ. |
When the deva rains again and again, the water, having filled the water channels, would stand covering an area of a gāvuta or half a yojana, seeping from here and there. |
atha niddhamanatumbe vivaritvā khettesu kamme kayiramāne udakaṃ nikkhamantaṃ, sassapākakāle udakaṃ nikkhantaṃ udakaṃ parihīnaṃ, “macche gaṇhāmā”ti vattabbataṃ āpajjeyya. |
Then, when the sluice-gates are opened and the work in the fields is being done, the water, flowing out, the water having flowed out at the time of the ripening of the crops, the water having receded, it would come to be said, "Let's catch the fish." |
tato katipāhena āvāṭesuyeva udakaṃ saṇṭhaheya. |
Then, after a few days, the water would remain only in the pits. |
yāva pana taṃ āvāṭesu hoti, tāva mahāvāpiyaṃ udakaṃ atthīti saṅkhaṃ gacchati. |
But as long as it is in the pits, it is counted as "there is water in the great reservoir." |
yadā pana tattha chijjati, tadā “vāpiyaṃ udakaṃ natthī”ti vuccati. |
But when it is cut off there, it is said, "There is no water in the reservoir." |
evaṃ sampadamidaṃ veditabbaṃ. |
This should be understood in this way. |
♦ paṭhamaṃ deve vassante pañcahi maggehi udake pavisante āvāṭānaṃ pūraṇakālo viya hi paṭhamameva paṭisandhikkhaṇe manodvārikavedanāya vatthurūpe patiṭṭhitakālo, punappunaṃ deve vassante pañcamaggānaṃ pūraṇakālo viya pavatte pañcadvārikavedanāya pavatti, gāvutaḍḍhayojanamattaṃ ajjhottharaṇaṃ viya paṭhamavaye vīsativassakāle rajjanādivasena tassa adhimattabalavabhāvo, yāva vāpito udakaṃ na niggacchati, tāva pūrāya vāpiyā ṭhitakālo viya paññāsavassakāle tassa ṭhitakālo, niddhamanatumbesu vivaṭesu kamme kayiramāne udakassa nikkhamanakālo viya saṭṭhivassakālato paṭṭhāya tassa parihāni, udake bhaṭṭhe udakamaggesu parittaudakassa ṭhitakālo viya asītinavutikāle pañcadvārikavedanāya mandakālo, āvāṭesuyeva udakassa patiṭṭhitakālo viya hadayavatthukoṭiṃ nissāya manodvāre vedanāya pavattikālo, āvāṭesu parittepi udake sati “vāpiyaṃ udakaṃ atthī”ti vattabbakālo viya yāva sā pavattati, tāva “satto jīvatī”ti vuccati. |
♦ For the time of the filling of the pits when the water enters through the five channels when the deva first rains is like the time of the establishing of the mind-doored feeling in the basis-form at the very moment of rebirth-linking; the time of the filling of the five channels when the deva rains again and again is like the course of the five-doored feeling in the course of life; the covering of an area of a gāvuta or half a yojana is like its very strong and powerful nature by way of passion and so on in the first age, at the age of twenty; the time of the reservoir standing full as long as the water does not flow out of it is like its stable state at the age of fifty; the time of the water flowing out when the sluice-gates are opened and the work is being done is like its decline from the age of sixty; the time of the little water remaining in the water channels when the water has been used up is like the time when the five-doored feeling is weak at the age of eighty or ninety; the time of the water remaining only in the pits is like the time of the course of the feeling at the mind-door, relying on the tip of the heart-basis; the time when it is said, "There is water in the reservoir," even when there is little water in the pits, is like when it is said, "The being is alive," as long as that continues. |
yathā pana āvāṭesu udake chinne “natthi vāpiyaṃ udakan”ti vuccati, evaṃ manodvārikavedanāya appavattamānāya satto matoti vuccati. |
But just as it is said, "There is no water in the reservoir," when the water in the pits is cut off, so when the mind-doored feeling is not proceeding, a being is said to be dead. |
imaṃ vedanaṃ sandhāya vuttaṃ — “jīvitapariyantikaṃ vedanaṃ vediyamāno”ti. |
Referring to this feeling, it was said: "feeling a feeling limited by life." |
♦ kāyassa bhedāti kāyassa bhedena. |
♦ "With the breaking up of the body" means by the breaking up of the body. |
uddhaṃ jīvitapariyādānāti jīvitakkhayato uddhaṃ. |
"After the end of life" means after the destruction of life. |
idhevāti paṭisandhivasena parato agantvā idheva. |
"Right here" means without going elsewhere by way of rebirth-linking, right here. |
sītī bhavissantīti pavattivipphandanadaratharahitāni sītāni appavattanadhammāni bhavissanti. |
"They will become cool" means they will become cool, free from the trembling and fever of process, of the nature of not proceeding. |
♦ thūṇaṃ paṭiccāti rukkhaṃ paṭicca. |
♦ "Depending on a post" means depending on a tree. |
kuddālapiṭakaṃ ādāyāti kuddālañca khaṇittiñca pacchiñca gahetvāti attho. |
"Having taken a spade and a basket" means having taken a spade and a digging tool and a basket; this is the meaning. |
desanā pana kuddālavaseneva katā. |
But the discourse is given by way of the spade. |
mūle chindeyyāti mūlamhi kuddālena chindeyya. |
"He would cut at the root" means he would cut at the root with a spade. |
palikhaṇeyyāti khaṇittiyā samantā khaṇeyya. |
"He would dig around" means he would dig all around with a digging tool. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — rukkho viya hi attabhāvo daṭṭhabbo, rukkhaṃ paṭicca chāyā viya kusalākusalaṃ kammaṃ, chāyaṃ appavattaṃ kātukāmo puriso viya yogāvacaro, kuddālo viya paññā, piṭakaṃ viya samādhi, khaṇitti viya vipassanā, khaṇittiyā mūlānaṃ palikhaṇanakālo viya arahattamaggena avijjāya chedanakālo, khaṇḍākhaṇḍaṃ karaṇakālo viya khandhavasena diṭṭhakālo, phālanakālo viya āyatanavasena diṭṭhakālo, sakalīkaraṇakālo viya dhātuvasena diṭṭhakālo, vātātapena visosanakālo viya kāyikacetasikassa vīriyassa karaṇakālo, agginā ḍahanakālo viya ñāṇena kilesānaṃ ḍahanakālo, masikaraṇakālo viya vattamānaka-pañcakkhandhakālo, mahāvāte ophunanakālo viya nadīsote pavāhanakālo viya ca chinnamūlakānaṃ pañcannaṃ khandhānaṃ appaṭisandhikanirodho, ophunanappavāhanehi apaññattikabhāvūpagamo viya punabbhave vipākakkhandhānaṃ anuppādena apaṇṇattikabhāvo veditabbo. |
♦ "Even so" — here, this is the application of the simile: the personality should be seen as the tree; wholesome and unwholesome kamma as the shadow depending on the tree; the yogi as the man who wants to make the shadow not proceed; wisdom as the spade; concentration as the basket; insight as the digging tool; the time of digging out the roots with the digging tool as the time of cutting ignorance with the path of Arahantship; the time of making it into pieces as the time of seeing by way of the aggregates; the time of splitting it as the time of seeing by way of the sense-bases; the time of making it into splinters as the time of seeing by way of the elements; the time of drying it in the wind and sun as the time of making physical and mental effort; the time of burning it with fire as the time of burning the defilements with knowledge; the time of making it into ashes as the time of the present five aggregates; the time of winnowing it in a strong wind or the time of washing it away in a river current as the non-rebirth-linking cessation of the five aggregates whose root has been cut; the coming to a state of non-declaration by winnowing and washing away as the state of non-declaration by the non-arising of the resultant aggregates in a future existence, should be understood. |
♦ bhagavantaṃ etadavocāti satthari desanaṃ vinivaṭṭente sotāpattiphalaṃ patvā etaṃ “seyyathāpi, bhante”tiādivacanaṃ avoca. |
♦ "He said this to the Blessed One" means when the Teacher concluded the discourse, having attained the fruit of stream-entry, he said this statement, "Just as, venerable sir," and so on. |
tattha udayatthikoti vaḍḍhiatthiko. |
Therein, "desirous of profit" means desirous of gain. |
assapaṇiyaṃ poseyyāti pañca assapotasatāni kiṇitvā pacchā vikkiṇissāmīti poseyya. |
He would raise a herd of horses" means he would raise five hundred colts, thinking, "I will sell them later. |
sahassagghanakassa assassa pañcasatamattaṃ upakaraṇaṃ gandhamālādivasena posāvanikaṃyeva agamāsi. |
For a horse worth a thousand, an equipment of about five hundred, by way of scents, garlands, and so on, went for its upkeep alone. |
athassa te assā ekadivaseneva rogaṃ phusitvā sabbe jīvitakkhayaṃ pāpuṇeyyunti iminā adhippāyena evamāha. |
Then those horses, having been afflicted with a disease on a single day, all reached the destruction of their lives; with this intention he says thus. |
udayañceva nādhigaccheyyāti vaḍḍhiñca gehato nīharitvā dinnamūlañca kiñci na labheyya. |
"He would not obtain either the profit" means he would not obtain either the gain or any of the capital given, having taken it from his house. |
payirupāsinti catūhi paccayehi upaṭṭhahiṃ. |
"He has become one who watches over his merchandise of horses," he shows. |
svāhaṃ udayañceva nādhigacchinti so ahaṃ neva udayaṃ na gehato dinnadhanaṃ adhigacchiṃ, paṇiyāssajagganako nāma jātosmīti dasseti. |
The rest here has a clear meaning. |
sesamettha uttānamevāti. |
♦ 6. sāḷhasuttavaṇṇanā AN 4.196 |
♦ 6. Commentary on the Sutta on Sāḷha |
♦ 196. chaṭṭhe dvayenāti dvīhi koṭṭhāsehi. |
♦ 196. In the sixth, "by two" means by two portions. |
oghassa nittharaṇanti caturoghanittharaṇaṃ. |
"The crossing of the flood" means the crossing of the four floods. |
tapojigucchāhetūti dukkarakārikasaṅkhātena tapena pāpajigucchanahetu . |
"On account of asceticism and scrupulousness" means on account of the scrupulousness about sin through the asceticism called the practice of austerities. |
aññataraṃ sāmaññaṅganti ekaṃ samaṇadhammakoṭṭhāsaṃ. |
"A certain limb of recluseship" means one part of the dhamma of a recluse. |
aparisuddhakāyasamācārātiādīsu purimehi tīhi padehi kāyikavācasikacetasikasīlānaṃ aparisuddhataṃ dassetvā pacchimena padena aparisuddhājīvataṃ dasseti. |
In "with impure bodily conduct," etc., with the first three phrases he shows the impurity of the virtues of body, speech, and mind; with the last phrase, he shows the impurity of livelihood. |
ñāṇadassanāyāti maggañāṇasaṅkhātāya dassanāya. |
"For knowledge and vision" means for the vision called the knowledge of the path. |
anuttarāya sambodhāyāti arahattāya, arahattañāṇaphassena phusituṃ abhabbāti vuttaṃ hoti. |
"For the supreme enlightenment" means for Arahantship; it is said that he is incapable of touching it with the touch of the knowledge of Arahantship. |
sālalaṭṭhinti sālarukkhaṃ. |
"A sāla log" means a sāla tree. |
navanti taruṇaṃ. |
"Young" means tender. |
akukkuccakajātanti “bhaveyya nu kho, na bhaveyyā”ti ajanetabbakukkuccaṃ. |
Of a nature not causing scruples" means a scruple that should not be produced, "Would it be, or would it not be? |
lekhaṇiyā likheyyāti avalekhanamattakena avalikheyya. |
"He would scratch with a stylus" means he would scratch it with just a light scratching. |
dhoveyyāti ghaṃseyya. |
"He would wash" means he would rub. |
anto avisuddhāti abbhantare asuddhā apanītasārā. |
"Impure inside" means impure within, with its core removed. |
♦ evameva khoti ettha idaṃ opammasaṃsandanaṃ — sālalaṭṭhi viya hi attabhāvo daṭṭhabbo, nadīsotaṃ viya saṃsārasotaṃ, pāraṃ gantukāmapuriso viya dvāsaṭṭhi diṭṭhiyo gahetvā ṭhitapuriso, sālalaṭṭhiyā bahiddhā suparikammakatakālo viya bahiddhā tapacaraṇaṃ gāḷhaṃ katvā gahitakālo, anto asuddhakālo viya abbhantare sīlānaṃ aparisuddhakālo, sālalaṭṭhiyā saṃsīditvā adhogamanaṃ viya diṭṭhigatikassa saṃsārasote saṃsīdanaṃ veditabbaṃ. |
♦ "Even so" — here, this is the application of the simile: the personality should be seen as the sāla log; the stream of saṃsāra as the river stream; the person who stands having grasped the sixty-two views as the man who wants to cross to the far shore; the time of the sāla log being well-prepared on the outside as the time of having made the practice of asceticism strong on the outside and grasped it; the time of its being impure inside as the time of the virtues being impure within; the sinking and going down of the sāla log as the sinking in the stream of saṃsāra of one who holds to views, should be understood. |
♦ phiyārittaṃ bandheyyāti phiyañca arittañca yojeyya. |
♦ "He would tie on a pole and an oar" means he would join a pole and an oar. |
evamevāti etthāpi idaṃ opammasaṃsandanaṃ — sālalaṭṭhi viya attabhāvo, nadīsotaṃ viya saṃsārasotaṃ, pāraṃ gantukāmapuriso viya yogāvacaro, bahiddhā suparikammakatakālo viya chasu dvāresu saṃvarassa paccupaṭṭhitakālo, anto suvisodhitabhāvo viya abbhantare parisuddhasīlabhāvo, phiyārittabandhanaṃ viya kāyikacetasikavīriyakaraṇaṃ, sotthinā pārimatīragamanaṃ viya anupubbena sīlaṃ pūretvā samādhiṃ pūretvā paññaṃ pūretvā nibbānagamanaṃ daṭṭhabbaṃ. |
"Even so" — here too, this is the application of the simile: the personality as the sāla log; the stream of saṃsāra as the river stream; the yogi as the man who wants to cross to the far shore; the time of its being well-prepared on the outside as the time of the restraint at the six doors being present; the state of its being well-purified inside as the state of the virtues being pure within; the tying on of a pole and an oar as the making of physical and mental effort; the going to the far shore in safety as the going to Nibbāna by fulfilling virtue in due course, fulfilling concentration, and fulfilling wisdom, should be seen. |
♦ kaṇḍacitrakānīti saralaṭṭhisararajjusarapāsādasarasāṇisarapokkharaṇisarapadumānīti anekāni kaṇḍehi kattabbacitrāni. |
♦ "The various figures of arrows" means the many figures to be made with arrows, such as an arrow-hut, an arrow-rope, an arrow-mansion, an arrow-screen, an arrow-pond, and an arrow-lotus. |
atha kho so tīhi ṭhānehīti so evaṃ bahūni kaṇḍacitrakāni jānantopi na rājāraho hoti, tīhiyeva pana ṭhānehi hotīti attho. |
"But he, by three things" means he, even though he knows many arrow-figures thus, is not fit to be a king; but he is by three things only; this is the meaning. |
sammāsamādhi hotīti maggasamādhinā ca phalasamādhinā ca samāhito hotīti ayamettha attho. |
"He has right concentration" means he is concentrated with the concentration of the path and with the concentration of the fruit; this is the meaning here. |
sammādiṭṭhīti maggasammādiṭṭhiyā samannāgato. |
"With right view" means endowed with the right view of the path. |
idaṃ dukkhantiādīhi catūhi saccehi cattāro maggā tīṇi ca phalāni kathitāni. |
By "this is suffering," etc., with the four truths, the four paths and the three fruits are spoken of. |
ayaṃ pana maggeneva avirādhitaṃ vijjhati nāmāti veditabbo. |
But this one is said to shoot without missing by the path itself. |
sammāvimuttīti arahattaphalavimuttiyā samannāgato. |
"With right liberation" means endowed with the liberation of the fruit of Arahantship. |
avijjākkhandhaṃ padāletīti arahattamaggena padāleti nāmāti vuccati. |
"He shatters the aggregate of ignorance" means he is said to shatter it with the path of Arahantship. |
iminā hi heṭṭhā arahattamaggena avijjākkhandho padālito, idha pana padālitaṃ upādāya padāletīti vattuṃ vaṭṭatīti. |
For by this, the aggregate of ignorance was shattered below by the path of Arahantship; here, with reference to what was shattered, it is proper to say "he shatters." |
♦ 7. mallikādevīsuttavaṇṇanā AN 4.197 |
♦ 7. Commentary on the Sutta on Queen Mallikā |
♦ 197. sattame mallikā devīti pasenadirañño devī. |
♦ 197. In the seventh, "Queen Mallikā" means the queen of King Pasenadi. |
yena midhekacco mātugāmoti yena idhekaccā itthī. |
"Wherein a certain woman" means wherein a certain woman. |
dubbaṇṇāti bībhacchavaṇṇā. |
"Ugly" means of a hideous complexion. |
durūpāti dussaṇṭhitā. |
"Deformed" means of a bad shape. |
supāpikāti suṭṭhu pāpikā suṭṭhu lāmikā. |
"Very wicked" means very wicked, very low. |
dassanāyāti passituṃ. |
"To see" means to look at. |
daliddāti dhanadaliddā. |
"Poor" means poor in wealth. |
appassakāti sakena dhanena rahitā. |
"Of little property" means devoid of their own wealth. |
appabhogāti upabhogaparibhogabhaṇḍakarahitā. |
"Of little possessions" means devoid of goods for use and enjoyment. |
appesakkhāti appaparivārā. |
"Of little influence" means with a small retinue. |
aḍḍhāti issarā. |
"Wealthy" means powerful. |
mahaddhanāti vaḷañjanakadhanena mahaddhanā. |
"Of great wealth" means of great wealth in terms of wealth for use. |
mahābhogāti upabhogaparibhogabhaṇḍabhogena mahābhogā. |
"Of great possessions" means of great possessions in terms of goods for use and enjoyment. |
mahesakkhāti mahāparivārā. |
"Of great influence" means with a great retinue. |
abhirūpāti uttamarūpā. |
"Beautiful" means of supreme beauty. |
dassanīyāti dassanayuttā. |
"Pleasing to see" means fit to be seen. |
pāsādikāti dassanena pāsādikā. |
"Inspiring" means inspiring by her appearance. |
vaṇṇapokkharatāyāti vaṇṇena ceva sarīrasaṇṭhānena ca. |
"By her complexion and figure" means by her complexion and by her bodily shape. |
♦ abhisajjatīti laggati. |
♦ "She is angry" means she is attached. |
byāpajjatīti pakatiṃ pajahati. |
"She is vexed" means she abandons her natural state. |
patitthīyatīti kodhavasena thinabhāvaṃ thaddhabhāvaṃ āpajjati. |
"She is obstinate" means she reaches a state of hardness, a state of stubbornness, by way of anger. |
na dātā hotīti na dāyikā hoti. |
"She is not a giver" means she is not a donor. |
seyyāvasathapadīpeyyanti ettha seyyāti mañcapallaṅkādisayanaṃ. |
"A bed, a dwelling, a lamp" — here, "bed" means a couch, a divan, and so on. |
āvasathoti āvasathāgāraṃ. |
"A dwelling" is a guest-house. |
padīpeyyaṃ vuccati vaṭṭitelādipadīpūpakaraṇaṃ. |
"A lamp" is said to be the requisites for a lamp, such as a wick and oil. |
issāmanikāti issāya sampayuttacittā. |
"Jealous" means with a mind associated with jealousy. |
iminā nayena sabbattha attho veditabbo . |
The meaning should be understood everywhere in this way. |
kodhanā ahosinti kodhamanā ahosiṃ. |
"I was angry" means I was an angry person. |
anissāmanikā ahosinti issāvirahitacittā ahosiṃ. |
"I was not jealous" means I was with a mind devoid of jealousy. |
sesamettha uttānatthamevāti. |
The rest here has a clear meaning. |
♦ 8. attantapasuttavaṇṇanā AN 4.198 |
♦ 8. Commentary on the Sutta on the Self-tormentor |
♦ 198. aṭṭhame attantapādīsu attānaṃ tapati dukkhāpetīti attantapo. |
♦ 198. In the eighth, in "self-tormentor," etc., "he torments, afflicts himself" is 'attantapo'. |
attano paritāpanānuyogaṃ attaparitāpanānuyogaṃ. |
"The practice of tormenting oneself" is 'attaparitāpanānuyogaṃ'. |
paraṃ tapatīti parantapo. |
"He torments another" is 'parantapo'. |
paresaṃ paritāpanānuyogaṃ paraparitāpanānuyogaṃ. |
"The practice of tormenting others" is 'paraparitāpanānuyogaṃ'. |
diṭṭheva dhammeti imasmiṃyeva attabhāve. |
"In this very life" means in this very personality. |
nicchātoti chātaṃ vuccati taṇhā, sā assa natthīti nicchāto. |
"Without craving" means craving is said to be 'chāta'; it does not exist for him, so he is 'nicchāto'. |
sabbakilesānaṃ nibbutattā nibbuto. |
"Extinguished" because all the defilements are extinguished. |
anto tāpanakilesānaṃ abhāvā sītalo jātoti sītībhūto. |
"Become cool" because the internal tormenting defilements are absent, he has become cool. |
jhānamaggaphalanibbānasukhāni paṭisaṃvedetīti sukhappaṭisaṃvedī. |
"He experiences pleasure" means he experiences the pleasures of jhāna, the path, the fruit, and Nibbāna. |
brahmabhūtena attanāti seṭṭhabhūtena attanā. |
"With a self that has become Brahmā" means with a self that has become the best. |
♦ acelakotiādīni vuttatthāneva. |
♦ "A naked ascetic," etc., have the meaning already stated. |
orabbhikādīsu urabbhā vuccanti eḷakā, urabbhe hanatīti orabbhiko. |
In "a sheep-butcher," etc., sheep are called 'urabbhā'; "he kills sheep" is 'orabbhiko'. |
sūkarikādīsupi eseva nayo. |
This same method applies to "a pork-butcher," etc. |
luddoti dāruṇo kakkhaḷo. |
"Cruel" means fierce, harsh. |
macchaghātakoti macchabandho kevaṭṭo. |
"A fish-killer" is a fish-catcher, a fisherman. |
bandhanāgārikoti bandhanāgāragopako. |
"A jailer" is a prison-keeper. |
kurūrakammantāti dāruṇakammantā. |
"Cruel-deeded" means of cruel deeds. |
♦ muddhāvasittoti khattiyābhisekena muddhani abhisitto. |
♦ "Anointed on the head" means anointed on the head with the consecration of a khattiya. |
puratthimena nagarassāti nagarato puratthimāya disāya. |
"To the east of the city" means in the eastern direction from the city. |
santhāgāranti yaññasālaṃ. |
"A council hall" means a sacrificial hall. |
kharājinaṃ nivāsetvāti sakhuraṃ ajinacammaṃ nivāsetvā. |
"Having put on a rough hide" means having put on a goat-skin with its hair. |
sappitelenāti sappinā ceva telena ca. |
"With ghee and oil" means with ghee and with oil. |
ṭhapetvā hi sappiṃ avaseso yo koci sneho telanti vuccati. |
For, except for ghee, whatever other kind of oil there is, is called 'oil'. |
kaṇḍuvamānoti nakhānaṃ chinnattā kaṇḍuvitabbakāle tena kaṇḍuvamāno. |
"Scratching himself" means scratching himself with it at the time he needs to scratch because his nails are cut. |
anantarahitāyāti asanthatāya. |
"On the bare" means on the unspread. |
sarūpavacchāyāti sadisavacchāya. |
"With a calf of the same color" means with a calf of a similar color. |
sace gāvī setā hoti, vacchopi setakova. |
If the cow is white, the calf is also white. |
sace kapilā vā rattā vā, vacchakopi tādisovāti evaṃ sarūpavacchāya. |
If it is tawny or red, the calf is also of that kind; thus "with a calf of the same color." |
so evamāhāti so rājā evaṃ vadeti. |
"He says thus" means that king speaks thus. |
vacchatarāti taruṇavacchakabhāvaṃ atikkantā balavavacchā. |
"Heifers" means strong heifers that have passed the stage of being young calves. |
vacchatarīsupi eseva nayo. |
This same method applies to "heifers." |
barihisatthāyāti parikkhepakaraṇatthāya ceva yaññabhūmiyaṃ attharaṇatthāya ca. |
"For the palisade" means for the purpose of making an enclosure and for the purpose of spreading it on the sacrificial ground. |
♦ catutthapuggalaṃ buddhuppādato paṭṭhāya dassetuṃ idha, bhikkhave, tathāgatotiādimāha. |
♦ To show the fourth person from the time of the Buddha's arising, he said, "Here, monks, a Tathāgata," and so on. |
tattha tathāgatotiādīni vuttatthāneva. |
Therein, "a Tathāgata," etc., have the meaning already stated. |
taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. |
"That Dhamma" means that Dhamma of the aforesaid kind of accomplishment. |
suṇāti, gahapati, vāti kasmā paṭhamaṃ gahapatiṃ niddisati? |
"A householder hears it, or" — why does he mention the householder first? |
nihatamānattā ussannattā ca. |
Because of his humbled conceit and because of their abundance. |
yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. |
For the most part, those who have gone forth from a khattiya family are conceited on account of their birth. |
brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti, hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. |
Those who have gone forth from a brahmin family are conceited on account of their mantras; those who have gone forth from a low-born family are not able to establish themselves because of their low birth. |
gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā tādisassa mānassa abhāvato nihatamānadappā honti. |
But the sons of householders, with the sweat pouring from their armpits and the salt blooming on their backs, having ploughed the earth, because of the absence of such conceit, have their conceit and pride humbled. |
te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. |
They, having gone forth, without being conceited or proud, having learned the word of the Buddha according to their ability and practicing insight, are able to be established in Arahantship. |
itarehi ca kulehi nikkhamitvā pabbajitā na bahukā, gahapatikāva bahukā. |
And those who have gone forth from other families are not many; the householders are many. |
iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti. |
Thus, because of their humbled conceit and because of their abundance, he mentions the householder first. |
♦ aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. |
♦ "Or in a certain" means or in a certain one of the other families. |
paccājātoti patijāto. |
"He is reborn" means he is born again. |
tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammasāmimhi tathāgate “sammāsambuddho vata bhagavā”ti saddhaṃ paṭilabhati. |
He gains faith in the Tathāgata" means having heard the pure Dhamma, he gains faith in the Tathāgata, the master of the Dhamma, "The Blessed One is indeed a Perfectly Enlightened One. |
iti paṭisañcikkhatīti evaṃ paccavekkhati. |
"He reflects thus" means he reflects thus. |
sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhova. |
"Confined is the household life" means even if two, a husband and a wife, live in a house of sixty cubits or even a hundred leagues apart, still for them the household life is just confined because it has things and obstacles. |
rajāpathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. |
"A path of dust" means it is said in the great commentary that it is a place for the arising of the dust of passion and so on. |
āgamanapathotipi vaṭṭati. |
"A path of coming" is also suitable. |
alagganaṭṭhena abbhokāso viyāti abbhokāso. |
"Like the open air" because it is unattached. |
pabbajito hi kūṭāgāraratanapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati. |
For a wanderer, even while dwelling in a storied palace, a jewel-mansion, a deva-palace, and so on, in enclosed places with closed doors and windows, does not cling, is not attached, is not bound. |
tena vuttaṃ — “abbhokāso pabbajjā”ti. |
Therefore it is said: "The going forth is the open air." |
apica sambādho gharāvāso kusalakiriyāya yathāsukhaṃ okāsābhāvato, rajāpatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ, kilesarajānaṃ sannipātaṭṭhānato. |
Moreover, confined is the household life because of the absence of an opportunity for wholesome action at will; a path of dust because it is a place for the gathering of dust, of the dust of the defilements, like an unrestrained rubbish heap. |
abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasabbhāvato. |
The open air is the going forth because of the presence of an opportunity for wholesome action at will. |
♦ nayidaṃ sukaraṃ ... pe ... pabbajeyyanti ettha ayaṃ saṅkhepakathā — yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ, ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. |
♦ "This is not easy... (etc.) ...I should go forth" — here, this is the summary: this holy life of the three trainings, which is to be completely fulfilled by making it unbroken for even a single day and reaching the final thought, and which is to be completely pure by making it unstained by the stain of the defilements for even a single day and reaching the final thought, is to be lived like a polished conch, like a washed conch. |
idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ ... pe ... carituṃ. |
This is not easy to live, dwelling in a house, living in the midst of a house, completely fulfilled... (etc.). |
yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. |
What if I, having shaved off my hair and beard, having put on the saffron robes, which are dyed with the juice of the kasāya plant and are suitable for those who live the holy life, having gone forth from the household life into homelessness, should go forth? |
ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. |
And here, because the work of the household, such as agriculture and commerce, which is beneficial for the household, is called 'agāriya', and that the going forth does not have, therefore the going forth should be known as 'anagāriya'; that homelessness. |
pabbajeyyanti paṭipajjeyyaṃ. |
"I should go forth" means I should practice. |
♦ appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. |
♦ "Little or" means a heap of wealth below a thousand is said to be little; from a thousand onwards, great. |
ābandhanaṭṭhena ñātiyeva ñātiparivaṭṭo. |
"The circle of relatives" is so called because relatives are a bond. |
so vīsatiyā heṭṭhā appo nāma hoti, vīsatiyā paṭṭhāya mahā. |
It is said to be small below twenty; from twenty onwards, great. |
bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca, yattha cete saha jīvanti, ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. |
Conforming to the training and the common life of the bhikkhus" means the training of the bhikkhus, called the higher virtue, and that in which they live together, have one livelihood, and are of the same conduct, that common life, called the training rules laid down by the Blessed One, he conforms to by way of training in it; thus, "conforming to the training and the common life of the bhikkhus. |
samāpannoti sikkhaṃ paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. |
"Conforming" means fulfilling the training and not transgressing the common life, having undertaken both; this is the meaning. |
♦ pāṇātipātaṃ pahāyātiādīni vuttatthāneva. |
♦ "Having abandoned the killing of living beings," etc., have the meaning already stated. |
imesaṃ bhedāyāti yesaṃ itoti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. |
"For the breaking of them" means for the breaking of those from whom it was heard, as stated thus. |
bhinnānaṃ vā sandhātāti dvinnaṃ mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā “tumhākaṃ īdise kule jātānaṃ evaṃ bahussutānaṃ idaṃ na yuttan”tiādīni vatvā sandhānaṃ kattā. |
"Or a reconciler of those who are divided" means of two friends, or of those with the same preceptor, and so on, who have been divided for some reason, having approached each one and said, "This is not proper for you who are born in such a family, who are so learned," and so on, he is a maker of reconciliation. |
anuppadātāti sandhānānuppadātā, dve jane samagge disvā “tumhākaṃ evarūpe kule jātānaṃ evarūpehi guṇehi samannāgatānaṃ anucchavikametan”tiādīni vatvā daḷhīkammaṃ kattāti attho. |
"A promoter" means a promoter of reconciliation; seeing two people in harmony, and saying, "This is suitable for you who are born in such a family, who are endowed with such qualities," and so on, he is a maker of firmness; this is the meaning. |
samaggo ārāmo assāti samaggārāmo. |
"He for whom harmony is a delight" is 'samaggārāmo'. |
yattha samaggā natthi, tattha vasitumpi na icchatīti attho. |
The meaning is, where there is no harmony, he does not even wish to dwell. |
samaggarāmotipi pāḷi, ayameva attho. |
The Pāli is also 'samaggarāmo', this is the meaning. |
samaggaratoti samaggesu rato, te pahāya aññattha gantuṃ na icchatīti attho. |
"Delighting in harmony" means delighting in those who are harmonious, he does not wish to go elsewhere, leaving them; this is the meaning. |
samagge disvāpi sutvāpi nandatīti samagganandī. |
"He rejoices seeing and hearing of the harmonious" is 'samagganandī'. |
samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggiguṇaparidīpikameva vācaṃ bhāsati, na itaranti. |
"He speaks speech that brings about harmony" means that speech which makes beings harmonious, he speaks speech that illuminates the quality of harmony, not otherwise. |
♦ nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho “nelaṅgo setapacchādo”ti ettha vuttanelaṃ viya. |
♦ "Flawless" means 'elaṃ' is said to be a fault; she for whom there is no fault is 'nelā', the meaning is "faultless," like the 'nela' spoken of in "with a flawless body, with a white back." |
kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. |
"Pleasant to the ear" means pleasant to the ears because of the sweetness of its phrasing, it does not cause an earache like the piercing of a needle. |
atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. |
Because of the sweetness of its meaning, it does not cause anger in the whole body but generates affection, so it is "affectionate." |
hadayaṃ gacchati appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā . |
It goes to the heart" means it enters the mind with ease, not being obstructed, so it is "heart-reaching. |
guṇaparipuṇṇatāya pure bhavāti porī. |
Because of its completeness in qualities, it is "refined" in the city. |
pure saṃvaḍḍhanārī viya sukumārātipi porī. |
Like a woman well-brought-up in the city, it is also "refined" because it is gentle. |
purassa esātipi porī, nagaravāsīnaṃ kathāti attho. |
It is of the city" is also 'porī', the meaning is "the speech of city-dwellers. |
nagaravāsino hi yuttakathā honti, pitimattaṃ pitāti, bhātimattaṃ bhātāti vadanti. |
For city-dwellers are of fitting speech; they say "father" to a father, "brother" to a brother. |
evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. |
Speech of such a kind is "dear to many people" because it is dear to many people. |
kantabhāveneva bahujanassa manāpā cittavuḍḍhikarāti bahujanamanāpā. |
Because of its dearness, it is "agreeable to many people," increasing the pleasure of the mind, so it is "agreeable to many people." |
♦ kāle vadatīti kālavādī, vattabbayuttakālaṃ sallakkhetvā vadatīti attho. |
♦ "He speaks at the right time" means he is a timely speaker, the meaning is, he speaks having considered the time when it is proper to speak. |
bhūtaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. |
"He speaks what is true, what is real, what is its own nature" means he is a speaker of the truth. |
diṭṭhadhammikasamparāyikātthasannissitameva katvā vadatīti atthavādī. |
"He speaks making it connected with the meaning of this very life and the life to come" means he is a speaker of the meaning. |
navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. |
"He speaks making it connected with the ninefold supramundane dhamma" means he is a speaker of the Dhamma. |
saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. |
"He speaks making it connected with the discipline of restraint and the discipline of abandoning" means he is a speaker of the Vinaya. |
nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī. |
A treasure" is said to be a place of deposit; she who has a treasure is "nidhānavatī. |
hadaye nidhetabbayuttakaṃ vācaṃ bhāsitāti attho. |
The meaning is, "he utters speech fit to be treasured in the heart." |
kālenāti evarūpiṃ bhāsamānopi ca “ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī”ti na akālena bhāsati, yuttakālaṃ pana avekkhitvāva bhāsatīti attho. |
"At the right time" means even when speaking such speech, he does not speak at the wrong time, saying, "I will speak speech that is a treasure," but he speaks only after having considered the proper time; this is the meaning. |
sāpadesanti saupamaṃ, sakāraṇanti attho. |
"With a reason" means with a simile, with a cause; this is the meaning. |
pariyantavatinti paricchedaṃ dassetvā, yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. |
"With a limit" means showing a boundary, the meaning is, he speaks in such a way that its boundary is known. |
atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ bhāsati. |
"Connected with the meaning" means he speaks what is endowed with meaning, which cannot be exhausted by analyzing it in many ways. |
yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti. |
Or, the meaning which he, the speaker of the meaning, speaks, because it is connected with that meaning, he speaks speech connected with the meaning; it is said that he does not put one thing aside and speak of another. |
♦ bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. |
♦ "The undertaking of the destruction of the seed-group and the plant-group" means the refraining from the destruction of the five kinds of seed-groups, namely, root-seed, trunk-seed, joint-seed, cutting-seed, and seed-seed, and of any kind of plant-group, such as green grass and trees, by way of cutting, breaking, cooking, and so on; this is the meaning. |
♦ ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni. |
♦ "One who eats one meal" means the morning meal and the evening meal are two meals. |
tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ antoaruṇena. |
Among them, the morning meal is limited by noon, the other from noon until before dawn. |
tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti. |
Therefore, one who eats ten times before noon is still a one-meal-eater. |
taṃ sandhāya vuttaṃ “ekabhattiko”ti. |
Referring to this, it was said "one who eats one meal." |
rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. |
"Eating in the night" is 'ratti'; he who has abstained from that is 'rattūparato'. |
atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā virato vikālabhojanā. |
Eating after noon until sunset is called 'vikālabhojana'; he who has refrained from that is 'virato vikālabhojanā'. |
♦ jātarūpanti suvaṇṇaṃ. |
♦ "Gold" is 'jātarūpaṃ'. |
rajatanti kahāpaṇo lohamāsako jatumāsako dārumāsakoti ye vohāraṃ gacchanti. |
"Silver" is a kahāpaṇa, a copper māsaka, a lac māsaka, a wooden māsaka, which are in circulation. |
tassa ubhayassāpi paṭiggahaṇā paṭivirato, neva taṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho. |
He is one who has refrained from accepting both of them; the meaning is, he neither accepts it, nor has it accepted, nor consents to what is placed near him. |
♦ āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassapi āmakadhaññassa paṭiggahaṇā. |
♦ "The acceptance of uncooked grain" means the acceptance of all seven kinds of uncooked grain, namely, sālī rice, vīhi rice, barley, wheat, millet, varaka, and kudrūsaka. |
na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. |
And not only the acceptance of these, but even touching them is not proper for bhikkhus. |
āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasananti. |
"The acceptance of uncooked meat" — here, except for what is allowable when specified, the acceptance of uncooked meat and fish is not proper for bhikkhus, but not the touching. |
♦ itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma, tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. |
♦ "The acceptance of women and girls" — here, "woman" means one who has gone to another man; the other is called a "girl." The acceptance and even the touching of them is improper. |
dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, “kappiyakārakaṃ dammi, ārāmikaṃ dammī”ti evaṃ vutte pana vaṭṭati. |
"The acceptance of female and male slaves" — here, the acceptance of them by way of being a female or male slave is not proper; but when it is said, "I give a suitable worker, I give a monastery-worker," it is proper. |
ajeḷakādīsupi khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. |
In the case of goats and sheep and so on, up to fields and lands, the proper and improper method should be examined according to the Vinaya. |
tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. |
Therein, "a field" is that in which early grain grows. |
vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. |
"A plot of land" is that in which later grain grows. |
yattha vā ubhayampi ruhati, taṃ khettaṃ. |
Or, where both grow, that is a field. |
tadatthāya akatabhūmibhāgo vatthu. |
A piece of land not prepared for that purpose is a plot of land. |
khettavatthusīsena cettha vāpi-taḷākādīnipi saṅgahitāneva. |
And by the heading of fields and plots of land, reservoirs, tanks, and so on are also included. |
♦ dūteyyaṃ vuccati dūtakammaṃ gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. |
♦ "Going on messages" is said to be the work of a messenger, going here and there carrying a letter or a message for householders. |
pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. |
"Going on errands" is said to be the small going from house to house of one who is sent. |
anuyogo nāma tadubhayakaraṇaṃ. |
"Application" is the doing of both of them. |
tasmā duteyyapahiṇagamanānaṃ anuyogoti evamettha attho veditabbo. |
Therefore, "the application of going on messages and errands," thus the meaning should be understood here. |
kayavikkayāti kayā ca vikkayā ca. |
"Buying and selling" are 'kayā ca vikkayā ca'. |
tulākūṭādīsu kūṭanti vañcanaṃ. |
In "false weights," etc., "false" is deception. |
tattha tulākūṭaṃ tāva rūpakūṭaṃ, aṅgakūṭaṃ, gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. |
Therein, false weights are of four kinds: false in form, false in part, false in holding, and false in concealment. |
tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. |
Therein, "false in form" means having made two scales of the same form, when taking, he takes with the large one; when giving, he gives with the small one. |
aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. |
"False in part" means when taking, he presses the scale with his hand on the back part; when giving, on the front part. |
gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. |
"False in holding" means when taking, he holds the string at the base; when giving, at the top. |
paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. |
"False in concealment" means having made the scale hollow and put iron powder inside, when taking, he makes it on the back part; when giving, on the front part. |
♦ kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. |
♦ "Kaṃsa" is said to be a golden bowl; cheating with it is "kaṃsakūṭaṃ." |
kathaṃ? ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karoti. |
How? Having made one golden bowl, he makes two or three other bowls of bronze of a golden color. |
tato janapadaṃ gantvā kiñcideva aḍḍhakulaṃ pavisitvā “suvaṇṇabhājanāni kiṇathā”ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. |
Then, having gone to a country and entered a certain wealthy family, and said, "Buy golden vessels," when the price is asked, they are willing to give a very high price. |
tato tehi “kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo”ti vutte “vīmaṃsitvā gaṇhathā”ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchati. |
Then, when they say, "How is the golden nature of these to be known?", he says, "Examine and take them," and having rubbed the golden bowl on a stone, he gives all the bowls and goes. |
♦ mānakūṭaṃ nāma hadayabheda-sikhābheda-rajjubhedavasena tividhaṃ hoti. |
♦ "False measure" is said to be of three kinds: by breaking the heart, by breaking the peak, and by breaking the rope. |
tattha hadayabhedo sappitelādiminanakāle labbhati. |
Therein, "breaking the heart" is found when measuring ghee, oil, and so on. |
tāni hi gaṇhanto heṭṭhāchiddena mānena “saṇikaṃ āsiñcā”ti vatvā attano bhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. |
For when taking those things, with a measure with a hole at the bottom, he says, "Pour slowly," and having let much flow into his own vessel, he takes it; when giving, having closed the hole, he fills it quickly and gives. |
sikhābhedo tilataṇḍulādiminanakāle labbhati. |
"Breaking the peak" is found when measuring sesame, rice, and so on. |
tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti. |
For when taking those things, he raises the peak slowly and takes; when giving, he fills it quickly and gives, cutting off the peak. |
rajjubhedo khettavatthuminanakāle labbhati. |
"Breaking the rope" is found when measuring fields and plots of land. |
lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti. |
For those who do not get a bribe measure even a not large field as large. |
♦ ukkoṭanādīsu ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. |
♦ In "bribery," etc., "bribery" is the taking of a bribe to make an owner a non-owner. |
vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. |
"Deception" is the cheating of others by various means. |
tatridamekaṃ vatthu — eko kira luddako migañca migapotakañca gahetvā āgacchati. |
Here is one story on this: a certain hunter, it is said, comes having caught a deer and a fawn. |
tameko dhutto “kiṃ bho migo agghati, kiṃ migapotako”ti āha. |
A certain rogue says to him, "What, sir, is the price of the deer, what of the fawn?" |
“migo dve kahāpaṇe, migapotako ekan”ti ca vutte ekaṃ kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto “na me bho migapotakenattho, migaṃ me dehī”ti āha. |
When it was said, "The deer for two kahāpaṇas, the fawn for one," he gave one kahāpaṇa and, having taken the fawn and gone a little way, he returned and said, "Sir, the fawn is of no use to me; give me the deer." |
tena hi dve kahāpaṇe dehīti. |
Then give two kahāpaṇas. |
so āha — “nanu te bho mayā paṭhamaṃ eko kahāpaṇo dinno”ti? |
He said: "Did I not, sir, first give you one kahāpaṇa?" |
āma dinnoti. |
Yes, you gave it. |
imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghanako migapotako”ti dve kahāpaṇā bhavissantīti. |
Take this fawn also; thus that kahāpaṇa and this fawn worth a kahāpaṇa will be two kahāpaṇas. |
so “kāraṇaṃ vadatī”ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti. |
He, thinking, "He speaks reason," took the fawn and gave the deer. |
nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. |
"Trickery" is cheating with a counterfeit, by means of a device or by means of illusion, making what is not a limb a limb, what is not a jewel a jewel, what is not gold gold. |
sāciyogoti kuṭilayogo. |
"Crooked practice" is a dishonest practice. |
etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. |
This is the name for these very things, bribery and so on. |
tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. |
Therefore, "the crooked practice of bribery, the crooked practice of deception, the crooked practice of trickery," thus the meaning should be seen here. |
keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti, taṃ pana vañcaneneva saṅgahitaṃ. |
Some say that showing one thing and substituting another is "crooked practice," but that is included in deception. |
♦ chedanādīsu chedananti hatthacchedanādi. |
♦ In "cutting," etc., "cutting" is cutting off a hand and so on. |
vadhoti māraṇaṃ. |
"Killing" is slaying. |
bandhoti rajjubandhanādīhi bandhanaṃ. |
"Binding" is binding with ropes and so on. |
viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. |
"Robbery" is of two kinds: highway robbery and bush robbery. |
yaṃ himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. |
That which, at the time of snowfall, being covered with snow, they rob a person who has set out on a road, this is highway robbery. |
yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. |
That which, being covered by bushes and so on, they rob, this is bush robbery. |
ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. |
"Pillaging" is said to be the act of plundering a village, a town, and so on. |
sahasākāroti sāhasikakiriyā, gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. |
"Violence" is a reckless act, entering a house and, placing a weapon on a person's chest, taking the desired goods. |
evametasmā chedana ... pe ... sahasākārā paṭivirato hoti. |
Thus he is one who has refrained from this cutting... (etc.) ...violence. |
♦ so santuṭṭho hotīti svāyaṃ bhikkhu heṭṭhā vuttena catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. |
♦ "He is content" means this bhikkhu is endowed with the twelvefold contentment with any kind of requisite in the four requisites, as stated below. |
iminā pana dvādasavidhena itarītarapaccayasantosena samannāgatassa bhikkhuno aṭṭha parikkhārā vaṭṭanti — tīṇi cīvarāni, patto, dantakaṭṭhacchedanavāsi, ekā sūci, kāyabandhanaṃ parissāvananti. |
But for a bhikkhu who is endowed with this twelvefold contentment with any kind of requisite, eight requisites are proper: the three robes, the bowl, the adze for cutting a tooth-stick, one needle, the girdle, and the water-strainer. |
vuttampi cetaṃ — |
And this is said: |
♦ “ticīvarañca patto ca, vāsi sūci ca bandhanaṃ. |
♦ "The three robes and the bowl, the adze, the needle, and the girdle. |
♦ parissāvanena aṭṭhete, yuttayogassa bhikkhuno”ti. |
♦ These eight, with the water-strainer, are for a bhikkhu who is devoted to the practice." |
♦ te sabbe kāyaparihārikāpi honti, kucchiparihārikāpi. |
♦ And they are all both for the care of the body and for the care of the stomach. |
kathaṃ? ticīvaraṃ tāva nivāsetvā pārupitvā ca vicaraṇakāle kāyaṃ pariharati posetīti kāyaparihārikaṃ hoti. |
How? The three robes, when worn and put on, care for and nourish the body at the time of wandering, so they are for the care of the body. |
cīvarakaṇṇena udakaṃ parissāvetvā pivanakāle, khāditabbaphalāphalaṃ gahaṇakāle ca kucchiṃ pariharati posetīti kucchiparihārikaṃ hoti. |
When one drinks, having strained water with the corner of a robe, and when one takes fruits and so on to be eaten, they care for and nourish the stomach, so they are for the care of the stomach. |
pattopi tena udakaṃ uddharitvā nhānakāle kuṭiparibhaṇḍakaraṇakāle ca kāyaparihāriko hoti, āhāraṃ gahetvā bhuñjanakāle kucchiparihāriko. |
The bowl also, when one takes water with it and bathes, and when one does the work of the monastery requisites, is for the care of the body; when one takes food and eats, it is for the care of the stomach. |
vāsipi tāya dantakaṭṭhacchedanakāle mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle ca kāyaparihārikā hoti, ucchucchedananāḷikerāditacchanakāle kucchiparihārikā. |
The adze also, when one cuts a tooth-stick with it, and when one adjusts the limbs and legs of a couch or chair, or a robe-hut pole, is for the care of the body; when one cuts sugar-cane, peels a coconut, and so on, it is for the care of the stomach. |
sūcipi cīvarasibbanakāle kāyaparihārikā hoti, pūvaṃ vā phalaṃ vā vijjhitvā khādanakāle kucchiparihārikā. |
The needle also, when one sews a robe, is for the care of the body; when one eats, having pierced a cake or a fruit, it is for the care of the stomach. |
kāyabandhanaṃ bandhitvā vicaraṇakāle kāyaparihārikaṃ, ucchuādīni bandhitvā gahaṇakāle kucchiparihārikaṃ. |
The girdle, when one wanders having tied it, is for the care of the body; when one takes sugar-cane and so on, having tied it, it is for the care of the stomach. |
parissāvanaṃ tena udakaṃ parissāvetvā nhānakāle senāsanaparibhaṇḍakaraṇakāle ca kāyaparihārikaṃ, pānīyapānakaparissāvanakāle teneva tilataṇḍulaputhukādīni gahetvā khādanakāle ca kucchiparihārikaṃ. |
The water-strainer, when one bathes, having strained water with it, and when one does the work of the lodging requisites, is for the care of the body; when one strains drinking water and when one takes and eats sesame, rice, parched grain, and so on with it, it is for the care of the stomach. |
ayaṃ tāva aṭṭhaparikkhārikassa parikkhāramattā. |
This is the measure of the requisites for one with eight requisites. |
♦ navaparikkhārikassa pana seyyaṃ pavisantassa tatraṭṭhakapaccattharaṇaṃ vā kuñcikā vā vaṭṭati. |
♦ But for one with nine requisites, when he enters his bed, an under-robe of eight layers or a key is proper. |
dasaparikkhārikassa nisīdanaṃ vā cammakhaṇḍaṃ vā vaṭṭati. |
For one with ten requisites, a sitting-mat or a piece of hide is proper. |
ekādasaparikkhārikassa kattarayaṭṭhi vā telanāḷikā vā vaṭṭati. |
For one with eleven requisites, a walking-stick or an oil-flask is proper. |
dvādasaparikkhārikassa chattaṃ vā upāhanaṃ vā vaṭṭati. |
For one with twelve requisites, an umbrella or sandals are proper. |
etesu ca aṭṭhaparikkhārikova santuṭṭho, itare asantuṭṭhā mahicchā mahābhārāti na vattabbā. |
And among these, only the one with eight requisites is content; the others should not be said to be discontent, of great desires, of great burdens. |
etepi appicchāva santuṭṭhāva subharāva sallahukavuttinova. |
They too are of little desire, content, easy to support, and of a light way of living. |
bhagavā pana na imaṃ suttaṃ tesaṃ vasena kathesi, aṭṭhaparikkhārikassa vasena kathesi. |
But the Blessed One did not speak this sutta with reference to them; he spoke it with reference to the one with eight requisites. |
so hi khuddakavāsiñca sūciñca parissāvane pakkhipitvā pattassa anto ṭhapetvā pattaṃ aṃsakūṭe laggetvā ticīvaraṃ kāyappaṭibaddhaṃ katvā yenicchakaṃ sukhaṃ pakkamati, paṭinivattitvā gahetabbaṃ nāmassa na hoti. |
For he, having put the small adze and the needle in the water-strainer and placed it inside the bowl, and having attached the bowl to the corner of his shoulder, and having made the three robes tied to his body, goes happily wherever he wishes; there is nothing for him to take upon returning. |
iti imassa bhikkhuno sallahukavuttitaṃ dassento bhagavā santuṭṭho hoti kāyaparihārikena cīvarenātiādimāha. |
Thus, showing the light way of living of this bhikkhu, the Blessed One said, "He is content with a robe for the care of the body," and so on. |
♦ tattha kāyaparihārikenāti kāyapariharaṇamattakena. |
♦ Therein, "with what is for the care of the body" means with just enough to care for the body. |
kucchiparihārikenāti kucchipariharaṇamattakena. |
"With what is for the care of the stomach" means with just enough to care for the stomach. |
samādāyeva pakkamatīti taṃ aṭṭhaparikkhāramattakaṃ sabbaṃ gahetvāva kāyappaṭibaddhaṃ katvāva gacchati, “mama vihāro pariveṇaṃ upaṭṭhāko”tissa saṅgo vā bandho vā na hoti. |
He departs taking it all with him" means he takes all that measure of eight requisites and goes, having made it tied to his body; he has no attachment or bond, "my monastery, my cell, my attendant. |
so jiyā mutto saro viya, yūthā apakkanto mattahatthī viya icchiticchitaṃ senāsanaṃ, vanasaṇḍaṃ, rukkhamūlaṃ, navaṃ pabbhāraṃ paribhuñjanto eko tiṭṭhati, eko nisīdati, sabbiriyāpathesu eko adutiyo. |
He, like an arrow released from the bowstring, like a wild elephant that has left the herd, enjoying a lodging, a forest grove, the foot of a tree, a new mountain slope as he wishes, stands alone, sits alone, in all postures he is alone, without a companion. |
♦ “cātuddiso appaṭigho ca hoti, |
♦ "He is of the four quarters and without obstruction, |
♦ santussamāno itarītarena. |
♦ content with anything at all. |
♦ parissayānaṃ sahitā achambhī, |
♦ Enduring hardships, unafraid, |
♦ eko care khaggavisāṇakappo”ti. |
♦ he should wander alone like a rhinoceros." |
— |
— |
♦ evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati. |
♦ Thus praised, he reaches the state of being like a rhinoceros. |
♦ idāni tamatthaṃ upamāya sādhento seyyathāpītiādimāha. |
♦ Now, establishing that meaning with a simile, he said, "Just as," and so on. |
tattha pakkhī sakuṇoti pakkhayutto sakuṇo. |
Therein, "a winged bird" is a bird endowed with wings. |
ḍetīti uppatati. |
"He flies" means he flies up. |
ayaṃ panettha saṅkhepattho — sakuṇā nāma “asukasmiṃ padese rukkho paripakkaphalo”ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti, “idaṃ ajjatanāya, idaṃ svātanāya bhavissatī”ti nesaṃ na hoti. |
This is the summary here: birds, it is said, knowing, "In such-and-such a place, a tree has ripe fruit," come from various directions and, piercing the fruits of that tree with their claws, wings, and beaks, shake them and eat them. It is not for them, "This will be for today, this for tomorrow." |
phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pakkhaṃ vā pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti, atha kho tasmiṃ rukkhe anapekkhā hutvā yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova uppatitvā gacchati. |
But when the fruit is exhausted, they neither set a guard for the tree, nor do they leave a wing, a feather, a claw, or a beak there; but rather, being without attachment to that tree, whichever direction one wishes, he flies and goes with his wings as his only burden. |
evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati, samādāyeva pakkamati. |
Even so, this bhikkhu departs without attachment, without longing; he departs taking it all with him. |
ariyenāti niddosena. |
"With the noble" means with the faultless. |
ajjhattanti sake attabhāve. |
"Internally" means in his own personality. |
anavajjasukhanti niddosasukhaṃ. |
"Blameless pleasure" means faultless pleasure. |
♦ so cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. |
♦ "He, having seen a form with the eye" means this bhikkhu, endowed with this noble aggregate of virtue, having seen a form with eye-consciousness; this is the meaning. |
sesapadesupi yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. |
Whatever should be said in the other phrases, all of that has been said in the Visuddhimagga. |
abyāsekasukhanti kilesehi anāsittasukhaṃ, avikiṇṇasukhantipi vuttaṃ. |
Unadulterated pleasure" means pleasure not mixed with the defilements; it is also said to be "unscattered pleasure. |
indriyasaṃvarasukhaṃ hi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti. |
For the pleasure of the restraint of the faculties, because it proceeds by way of seeing only in what is seen and so on, is unscattered. |
♦ so abhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. |
♦ "He, in going forward and in going back" means this bhikkhu, endowed with the restraint of the six faculties including the mind, is one who acts with clear comprehension by way of mindfulness and clear comprehension in these seven situations: going forward, going back, and so on. |
tattha abhikkantanti purato gamanaṃ. |
Therein, "going forward" is going in front. |
paṭikkantanti pacchāgamanaṃ. |
"Going back" is going behind. |
♦ sampajānakārī hotīti sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ, asammohasampajaññanti imesaṃ catunnaṃ satisampayuttānaṃ sampajaññānaṃ vasena satiṃ upaṭṭhapetvā ñāṇena paricchinditvāyeva tāni abhikkantapaṭikkantāni karoti. |
♦ "He acts with clear comprehension" means he does those things, going forward and going back, only after having established mindfulness and determined with knowledge, by way of the four kinds of clear comprehension: clear comprehension of the purpose, clear comprehension of the suitability, clear comprehension of the resort, and clear comprehension of non-delusion, which are associated with mindfulness. |
sesapadesupi eseva nayo. |
This same method applies to the other phrases. |
ayamettha saṅkhepo, vitthāro pana icchantena dīghanikāye sāmaññaphalavaṇṇanāto vā majjhimanikāye satipaṭṭhānavaṇṇanāto vā gahetabbo. |
This is the summary here; but he who desires the detailed explanation should take it from the commentary on the Sāmaññaphala in the Dīgha Nikāya or from the commentary on the Satipaṭṭhāna in the Majjhima Nikāya. |
♦ so iminā cātiādinā kiṃ dasseti? |
♦ "And he with this," etc. — what does he show? |
araññavāsassa paccayasampattiṃ dasseti. |
He shows the accomplishment of the requisites for a forest-dweller. |
yassa hi ime cattāro paccayā natthi, tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vatthabbataṃ āpajjati. |
For one who does not have these four requisites, his forest-dwelling does not succeed; he comes to have to live with wild animals or with foresters. |
araññe adhivatthā devatā “kiṃ evarūpassa pāpabhikkhuno araññavāsenā”ti bheravasaddaṃ sāventi, hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti. |
The deities dwelling in the forest make a terrifying sound, "What is the use of the forest-dwelling of such an evil bhikkhu?", they make a gesture of striking his head with their hands and fleeing. |
“asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammamakāsī”ti ayaso pattharati. |
A bad reputation spreads, "Such-and-such a bhikkhu, having entered the forest, has done this and that evil deed." |
yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati. |
But for one who has these four requisites, his forest-dwelling succeeds. |
so hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati. |
For he, reviewing his own virtue and not seeing any black mark or spot, produces joy and, comprehending it in terms of its destruction and passing away, enters upon the noble plane. |
araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti. |
The deities dwelling in the forest, pleased, speak in praise. |
itissa udake pakkhittatelabindu viya yaso vitthāriko hoti. |
Thus his fame spreads like a drop of oil put on water. |
♦ tattha vivittanti suññaṃ, appasaddaṃ, appanigghosanti attho. |
♦ Therein, "secluded" means empty, with little sound, with little noise; this is the meaning. |
etadeva hi sandhāya vibhaṅge “vivittanti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi, tena taṃ vivittan”ti vuttaṃ. |
And referring to this, it is said in the Vibhaṅga: "Secluded means even if there is a lodging nearby, and it is not crowded with householders and wanderers, by that it is secluded." |
seti ceva āsati ca etthāti senāsanaṃ. |
"One lies and sits in it" is a lodging. |
mañcapīṭhānametaṃ adhivacanaṃ. |
This is a designation for a couch and a chair. |
tenāha — “senāsananti mañcopi senāsanaṃ, pīṭhampi, bhisipi, bimbohanampi, vihāropi, aḍḍhayogopi, pāsādopi, hammiyampi, guhāpi, aṭṭopi, māḷopi, leṇampi, veḷugumbopi, rukkhamūlampi, maṇḍapopi senāsanaṃ, yattha vā pana bhikkhū paṭikkamanti, sabbametaṃ senāsanan”ti . |
Therefore he said: "A lodging means a couch is a lodging, a chair also, a cushion also, a pillow also, a monastery also, a gabled house also, a mansion also, a storied building also, a cave also, a hut also, an attic also, a grotto also, a bamboo grove also, the foot of a tree also, a pavilion also is a lodging, or wherever bhikkhus withdraw, all that is a lodging." |
apica vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhāti idaṃ vihārasenāsanaṃ nāma. |
Moreover, a monastery, a gabled house, a mansion, a storied building, a cave, this is called a monastery-lodging. |
mañco, pīṭhaṃ, bhisi, bimbohananti idaṃ mañcapīṭhasenāsanaṃ nāma. |
A couch, a chair, a cushion, a pillow, this is called a couch-and-chair-lodging. |
cimilikā, cammakhaṇḍo, tiṇasanthāro, paṇṇasanthāroti idaṃ santhatasenāsanaṃ nāma. |
A mat, a piece of hide, a grass mat, a leaf mat, this is called a mat-lodging. |
yattha vā pana bhikkhū paṭikkamantīti etaṃ okāsasenāsanaṃ nāmāti evaṃ catubbidhaṃ senāsanaṃ hoti. |
"Or wherever bhikkhus withdraw," this is called an open-space-lodging; thus there are four kinds of lodgings. |
taṃ sabbampi senāsanaggahaṇena gahitameva. |
All of them are included in the word 'lodging'. |
♦ imassa pana sakuṇasadisassa cātuddisassa bhikkhuno anucchavikaṃ dassento araññaṃ rukkhamūlantiādimāha. |
♦ But showing what is suitable for this bird-like bhikkhu of the four quarters, he said, "The forest, the foot of a tree," and so on. |
tattha araññanti “nikkhamitvā bahi indakhīlā sabbametaṃ araññan”ti “idaṃ bhikkhunīnaṃ vasena āgataṃ araññaṃ. |
Therein, "the forest" means "having gone out beyond the city-gate-post, all that is the forest." This forest has come with reference to the bhikkhunīs. |
“āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchiman”ti idaṃ pana imassa bhikkhuno anurūpaṃ. |
"A forest lodging is at a minimum of five hundred bow-lengths." This is suitable for this bhikkhu. |
tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese vuttaṃ. |
Its characteristic is stated in the Visuddhimagga in the section on the ascetic practices. |
rukkhamūlanti yaṃkiñci sītacchāyaṃ vivittaṃ rukkhamūlaṃ. |
"The foot of a tree" means the foot of any tree with cool shade, secluded. |
pabbatanti selaṃ. |
"A mountain" means a rock. |
tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena bījiyamānassa cittaṃ ekaggaṃ hoti. |
For there, having done his water-duties in the water-pools and sitting in the cool shade of a tree, while the various directions are visible and he is being fanned by a cool wind, his mind becomes unified. |
kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ udakabhinnaṃ pabbatapadesaṃ, yaṃ nitambantipi nadīnikuñjantipi vadanti. |
"A glen" means 'kaṃ' is said to be water; a mountain region split by it, broken by water, which they also call a 'nitamba' and a 'nadīnikuñja'. |
tattha hi rajatapaṭṭasadisā vālikā hoti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikkhandhasadisaṃ udakaṃ sandati. |
For there, there is sand like a silver plate, above, a forest thicket like a jewel-canopy, water like a jewel-stalk flows. |
evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññāpetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. |
Having descended into such a glen, drunk water, cooled his limbs, spread out a refuse-rag robe, and sat down, for one doing the ascetic's life, his mind becomes unified. |
giriguhanti dvinnaṃ pabbatānaṃ antaraṃ, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. |
"A mountain cave" means the space between two mountains, or a great opening like a tunnel in a single one. |
susānalakkhaṇaṃ visuddhimagge vuttaṃ. |
The characteristic of a charnel ground is stated in the Visuddhimagga. |
vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasanti na vapanti. |
"A forest thicket" means a place beyond the village, not frequented by humans, where they do not plough or sow. |
tenevāha — “vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanan”tiādi. |
Therefore he said: "A forest thicket is a designation for these remote lodgings," and so on. |
abbhokāsanti acchannaṃ. |
"The open air" is an unsheltered place. |
ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. |
If he wishes, he dwells here, having made a robe-hut. |
palālapuñjanti palālarāsiṃ . |
"A heap of straw" means a pile of straw. |
mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti. |
For from a great heap of straw, they pull out straw and make lairs like mountain slopes and caves; and having put straw on top of bushes and thickets, sitting below, they practice the ascetic's life. |
taṃ sandhāyetaṃ vuttaṃ. |
Referring to this, it was said. |
♦ pacchābhattanti bhattassa pacchato. |
"After the meal" means after the meal. |
piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. |
"Returned from the alms-round" means returned from the search for alms-food. |
pallaṅkanti samantato ūrubaddhāsanaṃ. |
"Cross-legged" means the sitting posture with the thighs bound all around. |
ābhujitvāti bandhitvā. |
"Having folded" means having bound. |
ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. |
"Having set the body straight" means having placed the upper body straight, making the eighteen vertebrae meet end to end. |
evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. |
For one sitting thus, the skin, flesh, and sinews do not bend. |
athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. |
Then for him, whatever feelings would arise from moment to moment due to their bending, they do not arise. |
tāsu na uppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. |
When they do not arise, the mind becomes one-pointed, the meditation subject does not fall away, it attains growth and increase. |
parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. |
Having established mindfulness in front" means having placed mindfulness facing the meditation subject, or the meaning is "having made it near the mouth. |
teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā. |
Therefore it is said in the Vibhaṅga — “This mindfulness is established, well-established at the tip of the nose or at the sign of the mouth. |
tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti . |
Therefore it is said: ‘having established mindfulness in front’.” |
atha vā “parīti pariggahaṭṭho. |
Or else, “pari” has the meaning of grasping. |
mukhanti niyyānaṭṭho. |
"Mukha" has the meaning of release. |
satīti upaṭṭhānaṭṭho. |
"Sati" has the meaning of attending. |
tena vuccati — ‘parimukhaṃ satin’”ti evaṃ paṭisambhidāyaṃ vuttanayena panettha attho daṭṭhabbo. |
Therefore it is said — ‘mindfulness as a grasped release’”; thus the meaning here should be seen according to the method stated in the Paṭisambhidāmagga. |
tatrāyaṃ saṅkhepo “pariggahitaniyyānaṃ satiṃ katvā”ti. |
Herein this is the summary: “having made mindfulness a grasped release.” |
♦ abhijjhaṃ loketi ettha lujjana-palujjanaṭṭhena pañcupādānakkhandhā loko. |
♦ In "covetousness in the world," the five aggregates of clinging are the "world" in the sense of crumbling and falling apart. |
tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayamettha attho. |
Therefore, the meaning here is: "having abandoned craving for the five aggregates of clinging, having suppressed sensual desire." |
vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho. |
By "devoid of covetousness" is meant that, being abandoned by way of suppression, it is devoid of covetousness; it is not like eye-consciousness, is the meaning. |
abhijjhāya cittaṃ parisodhetīti abhijjhāto cittaṃ parimoceti, yathā naṃ sā muñcati ceva muñcitvā ca na puna gaṇhāti, evaṃ karotīti attho. |
"He purifies his mind of covetousness" means he frees his mind from covetousness, so that it both releases him and, having released him, does not grasp him again; this is what he does, is the meaning. |
byāpādapadosaṃ pahāyātiādīsupi eseva nayo. |
The same method applies to "having abandoned ill will and hatred," and so on. |
byāpajjati iminā cittaṃ pūtikummāsādayo viya purimapakatiṃ pajahatīti byāpādo. |
"Ill will" is that by which the mind is corrupted, like spoiled gruel, abandoning its original nature. |
vikārappattiyā padussati, paraṃ vā padūseti vināsetīti padoso. |
"Hatred" is being corrupted by attaining a state of disorder, or it corrupts and destroys another. |
ubhayampetaṃ kodhasseva adhivacanaṃ . |
Both of these are synonyms for anger. |
thinaṃ cittagelaññaṃ, middhaṃ cetasikagelaññaṃ. |
Sloth is mental sickness, torpor is sickness of the mental factors. |
thinañca middhañca thinamiddhaṃ. |
Sloth and torpor are "sloth-and-torpor." |
ālokasaññīti rattimpi divāpi diṭṭhāalokasañjānanasamatthāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato . |
"Perceiving light" means being endowed with a perception that is pure and free from hindrances, capable of knowing the light seen both by night and by day. |
sato sampajānoti satiyā ca ñāṇena ca samannāgato. |
"Mindful and fully aware" means endowed with mindfulness and knowledge. |
idaṃ ubhayaṃ ālokasaññāya upakārakattā vuttaṃ. |
This pair is mentioned because it is helpful for the perception of light. |
uddhaccañca kukkuccañca uddhaccakukkuccaṃ. |
Restlessness and remorse are "restlessness-and-remorse." |
tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. |
"Having crossed over doubt" means he stands having crossed over and overcome doubt. |
“kathamidaṃ kathamidan”ti evaṃ nappavattatīti akathaṃkathī. |
"Not subject to 'how is this, how is that?'" means he is one who is not uncertain. |
kusalesu dhammesūti anavajjesu dhammesu. |
"In wholesome states" means in blameless states. |
“ime nu kho kusalā, kathamime kusalā”ti evaṃ na vicikicchati na kaṅkhatīti attho. |
The meaning is that he does not doubt or waver, thinking, "Are these wholesome? How are these wholesome?" |
ayamettha saṅkhepo. |
This is the summary here. |
imesu pana nīvaraṇesu vacanatthalakkhaṇādibhedato yaṃ vattabbaṃ siyā, taṃ visuddhimagge vuttaṃ. |
But whatever should be said about these hindrances, from the perspective of their literal meaning, characteristics, etc., that is stated in the Visuddhimagga. |
paññāya dubbalīkaraṇeti yasmā ime pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannāpi aṭṭha samāpattiyo pañca vā abhiññā ucchinditvā pātenti. |
"Weakening wisdom" means because these five hindrances, when they arise, do not allow mundane and supramundane wisdom that has not yet arisen to arise, and even if they have arisen, they cut off and cause the eight attainments or the five supernormal knowledges to fall away. |
tasmā paññāya dubbalīkaraṇāti vuccanti. |
Therefore they are called "weakening wisdom." |
vivicceva kāmehītiādīni visuddhimagge vitthāritāni. |
"Secluded from sensual pleasures," etc., are explained in detail in the Visuddhimagga. |
♦ ime āsavātiādi aparenāpi pariyāyena catusaccappakāsanatthaṃ vuttaṃ. |
♦ "These taints," etc., is said for the purpose of explaining the Four Truths by another method. |
nāparaṃ itthattāyāti pajānātīti ettāvatā heṭṭhā tīhi aṅgehi bāhirasamayassa nipphalabhāvaṃ dassetvā catutthena aṅgena attano sāsanassa gambhīrabhāvaṃ pakāsetvā desanāya arahattena kūṭaṃ gaṇhi. |
"He understands: '...there is no further state of this kind'" - with this much, having shown the fruitlessness of the external teaching with the first three factors, and having proclaimed the profundity of his own teaching with the fourth factor, he brought the discourse to a climax with arahantship. |
idāni desanaṃ appento evaṃ kho, bhikkhavetiādimāha. |
Now, concluding the discourse, he said, "So it is, monks," etc. |
♦ 9. taṇhāsuttavaṇṇanā AN 4.199 |
♦ 9. Commentary on the Taṇhā Sutta (Craving Sutta) |
♦ 199. navame jālininti jālasadisaṃ. |
♦ 199. In the ninth, "a net" means like a net. |
yathā hi jālaṃ samantato saṃsibbitaṃ ākulabyākulaṃ, evaṃ taṇhāpīti jālasadisattā jālinīti vuttā. |
For just as a net is sewn together all around, tangled and confused, so too is craving; therefore, because of its likeness to a net, it is called "a net." |
tayo vā bhave ajjhottharitvā ṭhitāya etissā tattha tattha attano koṭṭhāsabhūtaṃ jālaṃ atthītipi jālinī. |
Or, for this craving, which stands having spread over the three planes of existence, there is a net which is its own portion here and there; thus also it is "a net." |
saritanti tattha tattha saritvā saṃsaritvā ṭhitaṃ. |
"Flowing" means flowing and moving about here and there. |
visaṭanti patthaṭaṃ vikkhittaṃ. |
"Spreading" means spread out, scattered. |
visattikanti tattha tattha visattaṃ laggaṃ lagitaṃ. |
"Clinging" means clinging, stuck, attached here and there. |
apica “visamūlāti visattikā. |
Moreover, the meaning here should also be seen by the method of "it has a poisonous root, thus it is clinging; it has a poisonous fruit, thus it is clinging," and so on. |
visaphalāti visattikā”tiādināpi nayenettha attho daṭṭhabbo. |
"Overthrown" means struck down from above. |
uddhastoti upari dhaṃsito. |
"Enveloped" means wrapped all around. |
pariyonaddhoti samantā veṭhito. |
"Become like a tangled skein" means become tangled like a thread. |
tantākulakajātoti tantaṃ viya ākulajāto. |
Just as a weaver's thread, badly laid out and cut by a mouse, is tangled here and there, and it is difficult to match end to end or beginning to beginning, saying, "this is the end, this is the beginning," so beings, enveloped by this craving, tangled and confused, are not able to straighten their own path of escape. |
yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, “idaṃ aggaṃ idaṃ mūlan”ti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti, evaṃ sattā imāya taṇhāya pariyonaddhā ākulabyākulā na sakkonti attano nissaraṇamaggaṃ ujuṃ kātuṃ. |
"Become like a ball of string" - a ball of string is said to be a weaver's ball of thread. |
gulāguṇṭhikajātoti gulāguṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. |
Some say it is also the nest of a bird called a gulā. |
gulā nāma sakuṇikā, tassā kulāvakotipi eke. |
Just as both are tangled and it is difficult to match end to end or beginning to beginning, this should be connected in the same way as before. |
yathā tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ. |
"Become like muñja grass and pabbaja grass" means he has become like muñja grass and like pabbaja grass. |
muñjapabbajabhūtoti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūto, tādiso jāto. |
Just as when those grasses are beaten to make a rope, and in old age it falls somewhere, taking it up, it is difficult to match the ends or beginnings of those grasses, saying, "this is the end, this is the beginning." |
yathā tāni tiṇāni koṭṭetvā katarajjuṃ jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ “idaṃ aggaṃ idaṃ mūlan”ti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ. |
And that too, standing on one's own personal effort, might be possible to straighten, but apart from the bodhisattas, there is no other being capable of breaking through the net of craving by his own nature and straightening his own path of escape. |
tampi ca paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana bodhisatte añño satto attano dhammatāya taṇhājālaṃ padāletvā attano nissaraṇamaggaṃ ujuṃ kātuṃ samattho nāma natthi. |
Thus this world, enveloped by the net of craving, does not transcend the plane of misery, the bad destination, the downfall, the round of rebirths. |
evamayaṃ loko taṇhājālena pariyonaddho apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. |
Therein, "plane of misery" means hell, the animal realm, the realm of ghosts, and the realm of asuras. |
tattha apāyoti niraya-tiracchānayoni-pettivisaya-asurakāyā. |
For all of them are called "planes of misery" because of the absence of the 'income' designated as increase. |
sabbepi hi te vaḍḍhisaṅkhātassa āyassa abhāvato apāyāti vuccanti. |
Likewise, it is a "bad destination" because it is a destination of suffering. |
tathā dukkhassa gatibhāvato duggati. |
It is a "downfall" because of its fall from the collection of happiness. |
sukhasamussayato vinipatitattā vinipāto. |
As for the other— |
itaro pana — |
|
♦ “khandhānañca paṭipāṭi, dhātuāyatanāna ca. |
♦ "The succession of aggregates, and of elements and bases." |
♦ abbocchinnaṃ vattamānā, saṃsāroti pavuccati. |
♦ "Continuously revolving, is called 'saṃsāra' (the round of rebirths)." |
♦ taṃ sabbaṃ nātivattati nātikkamati, atha kho cutito paṭisandhiṃ paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamāno tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātakkhittanāvā viya yante yuttagoṇo viya ca paribbhamatiyeva. |
♦ He does not transcend all that, he does not overcome it; rather, from death to rebirth, from rebirth to death, thus again and again taking hold of death and rebirth, in the three planes of existence, in the four wombs, in the five destinations, in the seven stations of consciousness, in the nine abodes of beings, like a ship tossed by the wind in the great ocean, and like an ox yoked to a machine, he just wanders on. |
♦ ajjhattikassa upādāyāti ajjhattikaṃ khandhapañcakaṃ upādāya. |
♦ "With reference to the internal" means with reference to the internal five aggregates. |
idañhi upayogatthe sāmivacanaṃ. |
This is the genitive case in the sense of 'for the purpose of'. |
bāhirassa upādāyāti bāhiraṃ khandhapañcakaṃ upādāya, idampi upayogatthe sāmivacanaṃ. |
"With reference to the external" means with reference to the external five aggregates; this too is the genitive case in the sense of 'for the purpose of'. |
asmīti, bhikkhave, satīti, bhikkhave, yadetaṃ ajjhattaṃ khandhapañcakaṃ upādāya taṇhāmānadiṭṭhivasena samūhaggāhato asmīti hoti, tasmiṃ satīti attho. |
"When there is 'I am,' monks," means, monks, when there is this 'I am' that arises from a collective grasp of the internal five aggregates by way of craving, conceit, and views, when that is present, is the meaning. |
itthasmīti hotītiādīsu pana evaṃ samūhato ahanti gahaṇe sati tato anupanidhāya ca upanidhāya cāti dvidhā gahaṇaṃ hoti. |
But in "there is 'this I am'," etc., when there is such a collective grasping of 'I', then the grasping is twofold: by not comparing and by comparing. |
tattha anupanidhāyāti aññaṃ ākāraṃ anupagamma sakabhāvameva ārammaṇaṃ katvā itthasmīti hoti, khattiyādīsu idaṃpakāro ahanti evaṃ taṇhāmānadiṭṭhivasena hotīti attho. |
Therein, "by not comparing" means, without resorting to another mode, taking one's own being as the object, there is "this I am"; among khattiyas, etc., "I am of this kind" thus arises by way of craving, conceit, and views, is the meaning. |
idaṃ tāva anupanidhāya gahaṇaṃ. |
This, for a start, is the grasping by not comparing. |
upanidhāya gahaṇaṃ pana duvidhaṃ hoti samato ca asamato ca. |
The grasping by comparing, however, is of two kinds: as equal and as unequal. |
taṃ dassetuṃ evaṃsmīti aññathāsmīti ca vuttaṃ. |
To show this, "I am thus" and "I am otherwise" are stated. |
tattha evaṃsmīti idaṃ samato upanidhāya gahaṇaṃ, yathāyaṃ khattiyo yathāyaṃ brāhmaṇo, evamahampīti attho. |
Therein, "I am thus" is the grasping by comparing as equal; the meaning is, "just as this one is a khattiya, just as this one is a brahmin, so too am I." |
aññathāsmīti idaṃ pana asamato gahaṇaṃ, yathāyaṃ khattiyo yathāyaṃ brāhmaṇo, tato aññathā ahaṃ, hīno vā adhiko vāti attho. |
I am otherwise," however, is the grasping as unequal; the meaning is, "just as this one is a khattiya, just as this one is a brahmin, I am otherwise than that, either inferior or superior. |
imāni tāva paccuppannavasena cattāri taṇhāvicaritāni. |
These, for a start, are the four proliferations of craving in relation to the present. |
♦ asasmīti satasmīti imāni pana dve yasmā atthīti asaṃ, niccassetaṃ adhivacanaṃ. |
♦ "I shall not be," "I shall be" - these two, however, because 'not being' means 'there is,' which is a synonym for eternity, |
sīdatīti sataṃ, aniccassetaṃ adhivacanaṃ. |
and 'being' means 'it ceases,' which is a synonym for impermanence, |
tasmā sassatucchedavasena vuttānīti veditabbāni. |
therefore, they should be understood as stated in terms of eternalism and annihilationism. |
ito parāni santi evamādīni cattāri saṃsayaparivitakkavasena vuttāni. |
The following four, starting with "I might be," are stated in terms of doubt and perplexity. |
santi hotīti evamādīsu ahaṃ siyanti hotīti evamattho veditabbo. |
In "I might be," and so on, the meaning should be understood as "I might be." |
adhippāyo panettha purimacatukke vuttanayeneva gahetabbo. |
The intention here should be taken in the same way as stated in the first tetrad. |
apihaṃ santiādīni pana cattāri api nāma ahaṃ bhaveyyanti evaṃ patthanākappanavasena vuttāni. |
The four beginning with "I hope I might be," however, are stated in terms of wishing and imagining, as "I hope I might be." |
tānipi purimacatukke vuttanayeneva veditabbāni. |
These too should be understood in the same way as stated in the first tetrad. |
bhavissantiādīni pana cattāri anāgatavasena vuttāni. |
The four beginning with "I will be," however, are stated in relation to the future. |
tesampi purimacatukke vuttanayeneva attho veditabbo. |
Their meaning should also be understood in the same way as stated in the first tetrad. |
evamete — |
Thus these— |
♦ “dve diṭṭhisīsā sīsaññe, cattāro sīsamūlakā. |
♦ "Two are heads of views, others are heads, four are roots of heads." |
♦ tayo tayoti etāni, aṭṭhārasa vibhāvaye. |
♦ "Three by three, these eighteen should be explained." |
♦ etesu hi asasmi, satasmīti ete dve diṭṭhisīsā nāma. |
♦ Among these, "I shall not be" and "I shall be" are the two called "heads of views." |
asmi, santi, apihaṃ santi, bhavissanti ete cattāro suddhasīsā eva. |
"I am," "I might be," "I hope I might be," "I will be" - these four are purely heads. |
itthasmītiādayo tayo tayoti dvādasa sīsamūlakā nāmāti evamete dve diṭṭhisīsā cattāro suddhasīsā dvādasa sīsamūlakāti aṭṭhārasa taṇhāvicaritadhammā veditabbā. |
"I am of this kind" and the following, three by three, that is twelve, are called "roots of heads." Thus these two heads of views, four pure heads, and twelve roots of heads, making eighteen phenomena of the proliferation of craving, should be understood. |
imāni tāva ajjhattikassa upādāya aṭṭhārasa taṇhāvicaritāni. |
These, for a start, are the eighteen proliferations of craving with reference to the internal. |
bāhirassa upādāya taṇhāvicaritesupi eseva nayo. |
The same method applies to the proliferations of craving with reference to the external. |
imināti iminā rūpena vā ... pe ... viññāṇena vāti esa viseso veditabbo. |
"By this" means "by this form... ...by this consciousness"; this is the distinction to be understood. |
sesaṃ tādisameva. |
The rest is just the same. |
♦ iti evarūpāni atītāni chattiṃsāti ekamekassa puggalassa atīte addhani chattiṃsa. |
♦ "Thus, there are thirty-six such in the past" means for each single individual in the past time, there are thirty-six. |
anāgatāni chattiṃsāti ekamekasseva puggalassa ca anāgate addhani chattiṃsa. |
"Thirty-six in the future" means for each single individual in the future time, there are thirty-six. |
paccuppannāni chattiṃsāti ekassa vā puggalassa yathāsambhavato bahūnaṃ vā paccuppanne addhani chattiṃsāva. |
"Thirty-six in the present" means for one individual, as may be possible, or for many in the present time, there are just thirty-six. |
sabbasattānaṃ pana niyameneva atīte addhani chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsa. |
For all beings, however, as a rule, there were thirty-six in the past, thirty-six in the future, and thirty-six in the present. |
anantā hi asadisataṇhāmānadiṭṭhibhedā sattā. |
For beings are infinite, with distinctions of craving, conceit, and views that are dissimilar. |
aṭṭhasataṃ taṇhāvicaritaṃ hontīti ettha pana aṭṭhasatasaṅkhātaṃ taṇhāvicaritaṃ hotīti evamattho daṭṭhabbo. |
There are one hundred and eight proliferations of craving" - here the meaning should be seen as "there is a proliferation of craving numbered as one hundred and eight. |
♦ 10. pemasuttavaṇṇanā AN 4.200 |
♦ 10. Commentary on the Pema Sutta (Love Sutta) |
♦ 200. dasame na ussenetīti diṭṭhivasena na ukkhipati. |
♦ 200. In the tenth, "does not elevate" means does not exalt by way of views. |
na paṭisenetīti paṭiviruddho hutvā kalahabhaṇḍanavasena na ukkhipati. |
"Does not oppose" means, being hostile, does not exalt by way of quarreling and disputing. |
na dhūpāyatīti ajjhattikassa upādāya taṇhāvicaritavasena na dhūpāyati. |
"Does not smolder" means does not smolder by way of the proliferation of craving with reference to the internal. |
na pajjalatīti bāhirassa upādāya taṇhāvicaritavasena na pajjalati. |
"Does not blaze" means does not blaze by way of the proliferation of craving with reference to the external. |
na sampajjhāyatīti asmimānavasena na sampajjhāyati. |
"Does not catch fire" means does not catch fire by way of the conceit 'I am'. |
sesaṃ pāḷinayeneva veditabbaṃ. |
The rest should be understood according to the way of the Pāḷi text. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitanti. |
In this sutta, the round of existence and the escape from it are spoken of. |
♦ mahāvaggo pañcamo. |
♦ The Great Chapter, the fifth. |
♦ catutthapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The fourth fifty is finished. |
♦ 5. pañcamapaṇṇāsakaṃ |
♦ 5. The Fifth Fifty |
♦ (21) 1. sappurisavaggo |
♦ (21) 1. The Chapter on the Good Person |
♦ 1-6. sikkhāpadasuttavaṇṇanā AN 4.201–206 |
♦ 1-6. Commentary on the Sikkhāpada Suttas (Training Rule Suttas) |
♦ 201. pañcamassa paṭhame asappurisanti lāmakapurisaṃ tucchapurisaṃ mūḷhapurisaṃ avijjāya andhīkataṃ bālaṃ. |
♦ 201. In the first of the fifth, "an unvirtuous person" means a base person, an empty person, a foolish person, a fool blinded by ignorance. |
asappurisataranti atirekena asappurisaṃ. |
"A more unvirtuous person" means an exceedingly unvirtuous person. |
itare dve vuttapaṭipakkhavasena veditabbā. |
The other two should be understood as the opposite of what has been stated. |
sesamettha uttānatthameva. |
The rest here is of plain meaning. |
yathā cettha, evaṃ ito paresu pañcasu. |
As it is here, so it is in the following five. |
etesu hi paṭhamaṃ pañcaveravasena desitaṃ, dutiyaṃ assaddhammavasena, tatiyaṃ kāyavacīdvāravasena, catutthaṃ manodvāravasena, pañcamaṃ aṭṭhamicchattavasena, chaṭṭhaṃ dasamicchattavasena. |
For in these, the first is taught in terms of the five enmities, the second in terms of unrighteous states, the third in terms of the doors of body and speech, the fourth in terms of the door of the mind, the fifth in terms of the eight wrongnesses, and the sixth in terms of the ten wrongnesses. |
♦ 7-10. pāpadhammasuttacatukkavaṇṇanā |
♦ 7-10. Commentary on the Four Suttas on Evil States |
♦ 207-210. sattame pāpanti lāmakaṃ saṃkiliṭṭhapuggalaṃ. |
♦ 207-210. In the seventh, "evil" means a base, defiled person. |
kalyāṇanti bhaddakaṃ anavajjapuggalaṃ. |
"Good" means a virtuous, blameless person. |
sesamettha uttānatthameva. |
The rest here is of plain meaning. |
aṭṭhamepi eseva nayo. |
In the eighth, the method is the same. |
navame pāpadhammanti lāmakadhammaṃ. |
In the ninth, "an evil state" means a base state. |
kalyāṇadhammanti anavajjadhammaṃ. |
"A good state" means a blameless state. |
sesamettha uttānatthameva. |
The rest here is of plain meaning. |
dasamepi eseva nayo. |
In the tenth, the method is the same. |
imasmiṃ vagge dasasupi suttesu agāriyappaṭipadā kathitā. |
In this chapter, in all ten suttas, the practice of a householder is spoken of. |
sacepi sotāpannasakadāgāmino honti, vaṭṭatiyevāti. |
Even if they are stream-enterers or once-returners, it is still applicable. |
♦ sappurisavaggo paṭhamo. |
♦ The Chapter on the Good Person, the first. |
♦ (22) 2. parisāvaggo |
♦ (22) 2. The Chapter on the Assembly |
♦ 1. parisāsuttavaṇṇanā AN 4.209 |
♦ 1. Commentary on the Parisā Sutta (Assembly Sutta) |
♦ 211. dutiyassa paṭhame parisaṃ dūsentīti parisadūsanā. |
♦ 211. In the first of the second, "those who corrupt the assembly" are assembly-corrupters. |
parisaṃ sobhentīti parisasobhanā. |
"Those who adorn the assembly" are assembly-adorners. |
♦ 2. diṭṭhisuttavaṇṇanā AN 4.210 |
♦ 2. Commentary on the Diṭṭhi Sutta (View Sutta) |
♦ 212. dutiye manoduccarite pariyāpannāpi micchādiṭṭhi mahāsāvajjatāya visuṃ vuttā, tassā ca paṭipakkhavasena sammādiṭṭhi. |
♦ 212. In the second, although included in mental misconduct, wrong view is mentioned separately because of its great blameworthiness, and as its opposite, right view. |
♦ 3. akataññutāsuttavaṇṇanā AN 4.211 |
♦ 3. Commentary on the Akataññutā Sutta (Ingratitude Sutta) |
♦ 213. tatiye akataññutā akataveditāti akataññutāya akataveditāya. |
♦ 213. In the third, "ingratitude, ungratefulness" means by ingratitude, by ungratefulness. |
ubhayampetaṃ atthato ekameva. |
Both of these are one in meaning. |
sukkapakkhepi eseva nayo. |
The same method applies in the bright fortnight (the wholesome side). |
♦ 4-7. pāṇātipātīsuttādivaṇṇanā |
♦ 4-7. Commentary on the Pāṇātipātī Sutta, etc. (Killing Living Beings Sutta, etc.) |
♦ 214-217. catutthaṃ catunnaṃ kammakilesānaṃ tappaṭipakkhassa ca vasena vuttaṃ, pañcamaṃ sukkapakkhānaṃ ādito catunnaṃ micchattānaṃ vasena, chaṭṭhaṃ avasesānaṃ catunnaṃ, sattamaṃ anariyavohārāriyavohārānaṃ. |
♦ 214-217. The fourth is stated in terms of the four defilements of action and their opposites, the fifth in terms of the first four wrongnesses of the wholesome side, the sixth in terms of the remaining four, the seventh of ignoble and noble speech. |
tathā aṭṭhamanavamadasamāni sappaṭipakkhānaṃ assaddhammānaṃ vasena vuttāni. |
Likewise, the eighth, ninth, and tenth are stated in terms of unrighteous states and their opposites. |
sabbasuttesu pana sukkapakkhadhammā lokiyalokuttaramissakāva kathitā. |
In all the suttas, however, the states of the wholesome side are described as a mixture of mundane and supramundane. |
navasu suttesu kiñcāpi “sagge”ti vuttaṃ, tayo pana maggā tīṇi ca phalāni labbhantiyevāti. |
Although in nine suttas "in heaven" is said, it is still possible to obtain the three paths and the three fruits. |
♦ parisāvaggo dutiyo. |
♦ The Chapter on the Assembly, the second. |
♦ (23) 3. duccaritavaggavaṇṇanā |
♦ (23) 3. Commentary on the Duccarita Vagga (Misconduct Chapter) |
♦ 221-231. tatiyassa paṭhamādīni uttānatthāneva. |
♦ 221-231. The first and following of the third are of plain meaning. |
dasame yo cintetvā kabyaṃ karoti, ayaṃ cintākavi nāma. |
In the tenth, he who creates a poem after thinking is called a poet of thought. |
yo sutvā karoti, ayaṃ sutakavi nāma. |
He who creates after hearing is called a poet of hearing. |
yo ekaṃ atthaṃ nissāya karoti, ayaṃ atthakavi nāma. |
He who creates relying on one meaning is called a poet of meaning. |
yo taṅkhaṇaññeva vaṅgīsatthero viya attano paṭibhānena karoti, ayaṃ paṭibhānakavi nāmāti. |
He who creates from his own inspiration on the spot, like the Elder Vaṅgīsa, is called a poet of inspiration. |
♦ duccaritavaggo tatiyo. |
♦ The Chapter on Misconduct, the third. |
♦ (24) 4. kammavaggo |
♦ (24) 4. The Chapter on Kamma |
♦ 1. saṃkhittasuttavaṇṇanā AN 4.219 |
♦ 1. Commentary on the Saṃkhitta Sutta (Brief Sutta) |
♦ 232. catutthassa paṭhame kaṇhanti kāḷakaṃ dasākusalakammapathakammaṃ. |
♦ 232. In the first of the fourth, "dark" is the black kamma of the ten unwholesome paths of action. |
kaṇhavipākanti apāye nibbattanato kāḷakavipākaṃ. |
"With dark result" means with a black result, being reborn in a state of deprivation. |
sukkanti paṇḍarakaṃ kusalakammapathakammaṃ . |
"Bright" is the white kamma of the wholesome paths of action. |
sukkavipākanti sagge nibbattanato paṇḍarakavipākaṃ. |
"With bright result" means with a white result, being reborn in heaven. |
kaṇhasukkanti missakakammaṃ. |
"Dark and bright" is mixed kamma. |
kaṇhasukkavipākanti sukhadukkhavipākaṃ. |
"With dark and bright result" means with a result of pleasure and pain. |
missakakammañhi katvā akusalena tiracchānayoniyaṃ maṅgalahatthiṭṭhānādīsu uppanno kusalena pavatte sukhaṃ vediyati. |
For having done mixed kamma, one is born in the animal realm in a place like that of a state elephant through unwholesome kamma, and experiences pleasure in life through wholesome kamma. |
kusalena rājakulepi nibbatto akusalena pavatte dukkhaṃ vediyati. |
Even if born in a royal family through wholesome kamma, one experiences suffering in life through unwholesome kamma. |
akaṇhaṃ asukkanti kammakkhayakaraṃ catumaggañāṇaṃ adhippetaṃ. |
"Neither dark nor bright" refers to the knowledge of the four paths that brings about the destruction of kamma. |
tañhi yadi kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. |
For if it were dark, it would give a dark result. |
yadi sukkaṃ bhaveyya, sukkavipākaṃ dadeyya. |
If it were bright, it would give a bright result. |
ubhayavipākassa pana appadānato akaṇhaṃ asukkanti ayamettha attho. |
But because it gives neither result, it is "neither dark nor bright"; this is the meaning here. |
♦ 2. vitthārasuttavaṇṇanā AN 4.220 |
♦ 2. Commentary on the Vitthāra Sutta (Detailed Sutta) |
♦ 233. dutiye sabyābajjhanti sadosaṃ. |
♦ 233. In the second, "afflictive" means with malice. |
kāyasaṅkhāranti kāyadvāracetanaṃ. |
"Bodily formation" means the volition of the body-door. |
abhisaṅkharotīti āyūhati sampiṇḍeti. |
"He forms" means he accumulates, he amasses. |
sesadvayepi eseva nayo. |
The same method applies to the other two. |
sabyābajjhaṃ lokanti sadukkhaṃ lokaṃ. |
"An afflictive world" means a world of suffering. |
sabyābajjhā phassāti sadukkhā vipākaphassā. |
"Afflictive contacts" means afflictive resultant contacts. |
sabyābajjhaṃ vedanaṃ vediyatīti sābādhaṃ vipākavedanaṃ vediyati. |
"He feels an afflictive feeling" means he feels a painful resultant feeling. |
ekantadukkhanti ekanteneva dukkhaṃ, na sukhasammissaṃ. |
"Exclusively painful" means exclusively painful, not mixed with pleasure. |
seyyathāpi sattā nerayikāti ettha seyyathāpīti nidassanatthe nipāto. |
Where it says "like the beings in hell," "like" is a particle for illustration. |
tena kevalaṃ nerayikasatte dasseti, aññe pana taṃsarikkhakā nāma natthi. |
By this, it shows only the beings in hell; there are no others similar to them. |
iminā upāyena sabbattha attho veditabbo. |
The meaning should be understood in this way everywhere. |
seyyathāpi manussātiādīsu pana manussānaṃ tāva kālena sukhā vedanā uppajjati, kālena dukkhā vedanā. |
But in "like human beings," etc., for humans, pleasant feelings arise at times, and painful feelings at times. |
ekacce ca devāti ettha pana kāmāvacaradevā daṭṭhabbā. |
And "certain gods" here should be understood as gods of the sense-sphere. |
tesañhi mahesakkhatarā devatā disvā nisinnāsanato vuṭṭhānaṃ, pārutauttarāsaṅgassa otāraṇaṃ, añjalipaggaṇhanantiādīnaṃ vasena kālena dukkhaṃ uppajjati, dibbasampattiṃ anubhavantānaṃ kālena sukhaṃ. |
For them, seeing a more powerful deity, rising from their seat, taking off their upper robe, paying homage with joined palms, and so on, suffering arises at times; while experiencing divine bliss, pleasure arises at times. |
ekacce ca vinipātikāti ettha vemānikapetā daṭṭhabbā. |
And "certain fallen ones" here should be understood as ghosts who dwell in mansions. |
te nirantarameva ekasmiṃ kāle sukhaṃ, ekasmiṃ kāle dukkhaṃ vediyanti. |
They continuously experience pleasure at one time and suffering at another time. |
nāgasupaṇṇahatthiassādayo pana manussā viya vokiṇṇasukhadukkhāva honti. |
But nāgas, supaṇṇas, elephants, horses, and so on are mixed with pleasure and pain, just like humans. |
pahānāya yā cetanāti ettha vivaṭṭagāminī maggacetanā veditabbā. |
"The volition for abandoning" here should be understood as the path-volition leading to release. |
sā hi kammakkhayāya saṃvattatīti. |
For it leads to the destruction of kamma. |
♦ 3. soṇakāyanasuttavaṇṇanā AN 4.221 |
♦ 3. Commentary on the Soṇakāyana Sutta |
♦ 234. tatiye sikhāmoggallānoti sīsamajjhe ṭhitāya mahatiyā sikhāya samannāgato moggallānagotto brāhmaṇo. |
♦ 234. In the third, "Sikhā Moggallāna" is a Brahmin of the Moggallāna clan, endowed with a large topknot on the crown of his head. |
purimānīti atītānantaradivasato paṭṭhāya purimāni, dutiyādito paṭṭhāya purimatarāni veditabbāni. |
"The former" should be understood as those preceding the day immediately past, and those preceding the second day and so on. |
soṇakāyanoti tasseva antevāsiko. |
"Soṇakāyana" is his own disciple. |
kammasaccāyaṃ bho lokoti bho ayaṃ loko kammasabhāvo. |
"This world, sir, is founded on kamma" means, sir, this world has kamma as its nature. |
kammasamārambhaṭṭhāyīti kammasamārambhena tiṭṭhati. |
"It subsists through the undertaking of kamma" means it subsists by undertaking kamma. |
kammaṃ āyūhantova tiṭṭhati, anāyūhanto ucchijjatīti dīpeti. |
It shows that one subsists by accumulating kamma, and one is cut off without accumulating it. |
sesaṃ heṭṭhā vuttanayameva. |
The rest is as explained below. |
♦ 4-9. sikkhāpadasuttādivaṇṇanā |
♦ 4-9. Commentary on the Sikkhāpada Suttas, etc. (Training Rule Suttas, etc.) |
♦ 235. catutthādīnipi uttānatthāneva. |
♦ 235. The fourth and following are also of plain meaning. |
maggaṅgesu pana yasmā satiyā upaṭṭhapetvā paññāya paricchindati, tasmā ubhayameva kammaṃ. |
But in the path factors, because one determines with wisdom after establishing with mindfulness, therefore both are kamma. |
sesā aṅgāneva honti, no kammanti vuttaṃ. |
The remaining factors are just factors, not kamma, it is said. |
bojjhaṅgesupi eseva nayo. |
The same method applies to the factors of enlightenment. |
abhidhamme pana sabbampetaṃ avisesena cetanāsampayuttakammanteva vaṇṇitaṃ. |
In the Abhidhamma, however, all of this is described without distinction as kamma associated with volition. |
♦ 10. samaṇasuttavaṇṇanā AN 4.228 |
♦ 10. Commentary on the Samaṇa Sutta (Ascetic Sutta) |
♦ 241. dasame idhevāti imasmiṃyeva sāsane. |
♦ 241. In the tenth, "right here" means in this very teaching. |
ayaṃ pana niyamo sesapadesupi veditabbo. |
This rule, however, should be understood in the other passages as well. |
dutiyādayopi hi samaṇā idheva, na aññattha. |
For the second and following ascetics are also right here, not elsewhere. |
suññāti rittā tucchā. |
"Empty" means void, hollow. |
parappavādāti cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññivādā, aṭṭha asaññivādā, aṭṭha nevasaññināsaññivādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti ime sabbepi brahmajāle āgatadvāsaṭṭhidiṭṭhiyo ito bāhirānaṃ paresaṃ pavādā parappavādā nāma. |
The doctrines of others" refers to the four doctrines of eternalism, the four of partial eternalism, the four of finiteness and infiniteness, the four of eel-wriggling, the two of fortuitous origination, the sixteen doctrines of perception, the eight of non-perception, the eight of neither-perception-nor-non-perception, the seven of annihilationism, the five of final Nibbāna in this very life - all these sixty-two views that appear in the Brahmajāla Sutta, which are the doctrines of others outside of this, are called "the doctrines of others. |
te sabbepi imehi catūhi phalaṭṭhakasamaṇehi suññā. |
They are all empty of these four ascetics who have attained the fruits. |
na hi te ettha santi. |
For they are not found there. |
na kevalañca eteheva suññā, catūhi pana maggaṭṭhakasamaṇehipi, catunnaṃ maggānaṃ atthāya āraddhavipassakehipīti dvādasahipi samaṇehi suññā eva. |
And not only are they empty of these, but they are also empty of the four ascetics who have attained the paths, and of those who have undertaken insight meditation for the sake of the four paths; thus they are empty of the twelve ascetics. |
idameva atthaṃ sandhāya bhagavatā mahāparinibbāne vuttaṃ — |
It is in reference to this very meaning that the Blessed One said in the Mahāparinibbāna Sutta — |
♦ “ekūnatiṃso vayasā subhadda, |
♦ "I was twenty-nine years of age, Subhadda," |
♦ yaṃ pabbajiṃ kiṃkusalānuesī. |
♦ "When I went forth, seeking what is wholesome." |
♦ vassāni paññāsa samādhikāni, |
♦ "Fifty years and more have passed," |
♦ yato ahaṃ pabbajito subhadda. |
♦ "Since I went forth, Subhadda." |
♦ ñāyassa dhammassa padesavattī, |
♦ "A partial practitioner of the Dhamma of the principle," |
♦ ito bahiddhā samaṇopi natthi”. |
♦ "Outside of here, there is no ascetic." |
♦ “dutiyopi samaṇo natthi, tatiyopi samaṇo natthi, catutthopi samaṇo natthi, suññā parappavādā samaṇehi aññehī”ti . |
♦ "There is no second ascetic, there is no third ascetic, there is no fourth ascetic; the doctrines of others are empty of other ascetics." |
ettha hi padesavattīti āraddhavipassako adhippeto. |
Here, "a partial practitioner" refers to one who has undertaken insight meditation. |
tasmā sotāpattimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā “samaṇopi natthī”ti āha, sakadāgāmimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā “dutiyopi samaṇo natthī”ti āha. |
Therefore, taking the one who has undertaken insight meditation for the stream-entry path, the one on the path, and the one who has attained the fruit, all three together, he said, "there is no ascetic." Taking the one who has undertaken insight meditation for the once-returning path, the one on the path, and the one who has attained the fruit, all three together, he said, "there is no second ascetic." |
itaresupi dvīsu eseva nayo. |
The same method applies to the other two. |
ekādasamaṃ uttānatthamevāti. |
The eleventh is of plain meaning. |
♦ kammavaggo catuttho. |
♦ The Chapter on Kamma, the fourth. |
♦ (25) 5. āpattibhayavaggo |
♦ (25) 5. The Chapter on the Fear of Offenses |
♦ 1. saṅghabhedakasuttavaṇṇanā AN 4.230 |
♦ 1. Commentary on the Saṅghabhedaka Sutta (Schism in the Sangha Sutta) |
♦ 243. pañcamassa paṭhame api nu taṃ, ānanda, adhikaraṇanti vivādādhikaraṇādīsu aññataraṃ adhikaraṇaṃ bhikkhusaṅghassa uppajji, satthā tassa vūpasantabhāvaṃ pucchanto evamāha. |
♦ 243. In the first of the fifth, "Did that issue, Ānanda," means an issue, one among the issues of dispute, etc., arose for the Saṅgha of monks; the Teacher, asking about its appeasement, said this. |
kuto taṃ, bhanteti, bhante, kuto kinti kena kāraṇena taṃ adhikaraṇaṃ vūpasamissatīti vadati. |
"How could it, venerable sir?" means, venerable sir, how, for what reason, will that issue be appeased? he says. |
kevalakappanti sakalaṃ samantato. |
"The entire" means the whole, all around. |
saṅghabhedāya ṭhitoti saṅghena saddhiṃ vādatthāya kathitaṃ paṭikathentova ṭhito. |
"Stood for schism in the Saṅgha" means he stood, countering what was said for the sake of arguing with the Saṅgha. |
tatrāyasmāti tasmiṃ evaṃ ṭhite āyasmā anuruddho. |
"Therein the venerable" means while he stood thus, the venerable Anuruddha. |
na ekavācikampi bhaṇitabbaṃ maññatīti “mā, āvuso, saṅghena saddhiṃ evaṃ avacā”ti ekavacanampi vattabbaṃ na maññati. |
Does not think it should be said even a single word" means he does not think that even a single word should be said, such as "Friend, do not speak thus with the Saṅgha. |
voyuñjatīti anuyuñjati anuyogaṃ āpajjati. |
"He takes up" means he undertakes, he gets involved. |
atthavaseti kāraṇavase. |
"By way of reason" means by way of cause. |
nāsessantīti uposathappavāraṇaṃ upagantuṃ adatvā nikkaḍḍhissanti. |
"They will ruin" means they will expel him, not giving him the opportunity to attend the Uposatha and Pavāraṇā. |
sesaṃ pāḷivaseneva veditabbaṃ. |
The rest should be understood according to the way of the Pāḷi text. |
♦ 2. āpattibhayasuttavaṇṇanā AN 4.231 |
♦ 2. Commentary on the Āpattibhaya Sutta (Fear of Offenses Sutta) |
♦ 244. dutiye khuramuṇḍaṃ karitvāti pañca sikhaṇḍake ṭhapetvā khurena muṇḍaṃ karitvā. |
♦ 244. In the second, "having shaved his head with a razor" means having shaved his head with a razor, leaving five tufts of hair. |
kharassarenāti kakkhaḷasaddena. |
"With a harsh voice" means with a rough sound. |
paṇavenāti vajjhabheriyā. |
"With a war drum" means with a drum for announcing executions. |
thalaṭṭhassāti ekamante ṭhitassa. |
"Of one standing on the ground" means of one standing aside. |
sīsacchejjanti sīsacchedārahaṃ. |
"Worthy of beheading" means deserving of having the head cut off. |
yatra hi nāmāti yaṃ nāma. |
"Where indeed" means what indeed. |
so vatassāhanti so vata ahaṃ assaṃ, yaṃ evarūpaṃ pāpaṃ na kareyyanti attho. |
"I would that I were" means I would that I were he, who would not do such an evil deed, is the meaning. |
yathādhammaṃ paṭikarissatīti dhammānurūpaṃ paṭikarissati, sāmaṇerabhūmiyaṃ ṭhassatīti attho. |
"He will make amends according to the Dhamma" means he will make amends in accordance with the Dhamma; he will stand on the level of a novice, is the meaning. |
kāḷavatthaṃ paridhāyāti kāḷapilotikaṃ nivāsetvā. |
"Having worn a black cloth" means having put on a black rag. |
mosallanti musalābhipātārahaṃ. |
"Worthy of being struck with a club" means deserving to be struck with a club. |
yathādhammanti idha āpattito vuṭṭhāya suddhante patiṭṭhahanto yathādhammaṃ karoti nāma. |
"According to the Dhamma" here means one who, having emerged from an offense, establishes himself in purity, acts according to the Dhamma. |
bhasmapuṭanti chārikābhaṇḍikaṃ. |
"A pot of ashes" means a container for ash. |
gārayhaṃ bhasmapuṭanti garahitabbachārikāpuṭena matthake abhighātārahaṃ. |
Worthy of having a pot of blameworthy ashes struck on his head. |
yathādhammanti idha āpattiṃ desento yathādhammaṃ paṭikaroti nāma. |
"According to the Dhamma" here means one who confesses an offense acts according to the Dhamma. |
upavajjanti upavādārahaṃ. |
"Worthy of reproach" means deserving of blame. |
pāṭidesanīyesūti paṭidesetabbesu. |
"In matters to be confessed" means in what is to be confessed. |
iminā sabbāpi sesāpattiyo saṅgahitā. |
By this, all remaining offenses are included. |
imāni kho, bhikkhave, cattāri āpattibhayānīti, bhikkhave, imāni cattāri āpattiṃ nissāya uppajjanakabhayāni nāmāti. |
"These, monks, are the four fears of offenses" means, monks, these are the four fears that arise on account of an offense. |
♦ 3. sikkhānisaṃsasuttavaṇṇanā AN 4.232 |
♦ 3. Commentary on the Sikkhānisaṃsa Sutta (Benefits of Training Sutta) |
♦ 245. tatiye sikkhā ānisaṃsā etthāti sikkhānisaṃsaṃ. |
♦ 245. In the third, "that wherein the benefits of training lie" is 'sikkhānisaṃsaṃ' (having the benefits of training). |
paññā uttarā etthāti paññuttaraṃ. |
"That wherein wisdom is supreme" is 'paññuttaraṃ' (having wisdom as supreme). |
vimutti sāro etthāti vimuttisāraṃ. |
"That wherein liberation is the essence" is 'vimuttisāraṃ' (having liberation as the essence). |
sati ādhipateyyā etthāti satādhipateyyaṃ. |
"That wherein mindfulness is sovereign" is 'satādhipateyyaṃ' (having mindfulness as sovereignty). |
etesaṃ hi sikkhādisaṅkhātānaṃ ānisaṃsādīnaṃ atthāya vussatīti vuttaṃ hoti. |
For it is said that one lives for the sake of these benefits, etc., designated as training, etc. |
ābhisamācārikāti uttamasamācārikā. |
"Pertaining to excellent conduct" means pertaining to the highest conduct. |
vattavasena paññattasīlassetaṃ adhivacanaṃ. |
This is a synonym for the virtue laid down by way of the observances. |
tathā tathā so tassā sikkhāyāti tathā tathā so sikkhākāmo bhikkhu tasmiṃ sikkhāpade. |
"In such and such a training" means in such and such a training rule, that bhikkhu who desires to train. |
♦ ādibrahmacariyikāti maggabrahmacariyassa ādibhūtānaṃ catunnaṃ mahāsīlānametaṃ adhivacanaṃ. |
♦ "Pertaining to the beginning of the holy life" - this is a synonym for the four great virtues that are the beginning of the holy life of the path. |
sabbasoti sabbākārena. |
"In every way" means in all aspects. |
dhammāti catusaccadhammā. |
"The states" means the four noble truths. |
paññāya samavekkhitā hontīti sahavipassanāya maggapaññāya sudiṭṭhā honti. |
"Are reviewed with wisdom" means are well seen with the path-wisdom along with insight. |
vimuttiyā phusitā hontīti arahattaphalavimuttiyā ñāṇaphassena phuṭṭhā honti. |
"Are touched by liberation" means are touched by the touch of knowledge of the liberation of the fruit of arahantship. |
ajjhattaṃyeva sati sūpaṭṭhitā hotīti niyakajjhatteyeva sati suṭṭhu upaṭṭhitā hoti. |
"Mindfulness is well established internally" means mindfulness is well established in one's own interior. |
paññāya anuggahessāmīti vipassanāpaññāya anuggahessāmi. |
"I will assist with wisdom" means I will assist with insight-wisdom. |
paññāya samavekkhissāmīti idhāpi vipassanāpaññā adhippetā. |
"I will review with wisdom" - here too, insight-wisdom is intended. |
phusitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmīti ettha pana maggapaññāva adhippetā. |
But in "I will assist with wisdom in each and every state that has been touched," the path-wisdom itself is intended. |
♦ 4. seyyāsuttavaṇṇanā AN 4.233 |
♦ 4. Commentary on the Seyyā Sutta (Lying Down Sutta) |
♦ 246. catutthe petāti kālakatā vuccanti. |
♦ 246. In the fourth, "the dead" means those who have passed away. |
uttānā sentīti te yebhuyyena uttānakāva sayanti. |
"They lie supine" means they for the most part lie on their backs. |
atha vā pettivisaye nibbattā petā nāma, te appamaṃsalohitattā aṭṭhisaṅghātajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. |
Or else, those born in the realm of ghosts are called petas; they, due to having little flesh and blood, being entangled in a web of bones, are not able to lie on one side, they lie only on their backs. |
anattamano hotīti tejussadattā sīho migarājā dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati. |
"He is displeased" means the lion, the king of beasts, having great energy, places his two front paws in one place, his hind paws in another, and tucking his tail between his thighs, and marking the place where his front paws, hind paws, and tail are, he places his head on his two front paws and lies down. |
divasampi sayitvā pabujjhamāno na uttasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkhetvā sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, “nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa anurūpan”ti anattamano hutvā tattheva sayati, na gocarāya pakkamati. |
Even if he lies down for a day and wakes up, he does not wake up startled; but lifting his head and marking the place where his front paws, etc., are, if any place has been shifted, thinking, "this is not befitting your birth, nor your courage," he is displeased and lies down right there, he does not set out for his feeding ground. |
idaṃ sandhāya vuttaṃ — “anattamano hotī”ti. |
It is in reference to this that it is said — "he is displeased." |
avijahitvā ṭhite pana “tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamidan”ti haṭṭhatuṭṭho uṭṭhāya sīhavijambhanaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
But if it has not been shifted, thinking, "this is befitting your birth and your courage," delighted and pleased, he gets up, performs the lion's stretch, shakes his mane, roars the lion's roar three times, and sets out for his feeding ground. |
tena vuttaṃ — “attamano hotī”ti. |
Therefore it is said — "he is pleased." |
♦ 5. thūpārahasuttavaṇṇanā AN 4.234 |
♦ 5. Commentary on the Thūpāraha Sutta (Worthy of a Stupa Sutta) |
♦ 247. pañcame rājā cakkavattīti ettha kasmā bhagavā agāramajjhe vasitvā kālakatassa rañño thūpakaraṇaṃ anujānāti, na sīlavato puthujjanabhikkhussāti? |
♦ 247. In the fifth, "a wheel-turning king" - here, why does the Blessed One allow the building of a stupa for a king who lived and died in the household life, but not for a virtuous ordinary monk? |
anacchariyattā. puthujjanabhikkhūnañhi thūpe anuññāyamāne tambapaṇṇidīpe tāva thūpānaṃ okāso na bhaveyya, tathā aññesu ṭhānesu. |
Because it is not wonderful. For if stupas were allowed for ordinary monks, there would be no space for stupas on the island of Tambapaṇṇi (Sri Lanka), and likewise in other places. |
tasmā “anacchariyā te bhavissantī”ti nānujānāti. |
Therefore, thinking "they will not be wonderful," he does not allow it. |
cakkavattī rājā ekova nibbattati, tenassa thūpo acchariyo hoti. |
A wheel-turning king is born only one at a time, therefore his stupa is wonderful. |
puthujjanasīlavato pana parinibbutabhikkhuno viya mahantampi sakkāraṃ kātuṃ vaṭṭatiyeva. |
But for a virtuous ordinary monk who has attained parinibbāna, it is fitting to pay even great honors. |
chaṭṭhasattamāni uttānatthāneva. |
The sixth and seventh are of plain meaning. |
♦ 8. paṭhamavohārasuttavaṇṇanā AN 4.237 |
♦ 8. Commentary on the Paṭhama Vohāra Sutta (First Discourse on Speech) |
♦ 250. aṭṭhame anariyavohārāti anariyānaṃ kathā. |
♦ 250. In the eighth, "ignoble speech" means the talk of the ignoble. |
sesesupi eseva nayo. |
The same method applies to the others as well. |
♦ āpattibhayavaggo pañcamo. |
♦ The Chapter on the Fear of Offenses, the fifth. |
♦ pañcamapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The fifth fifty is finished. |
♦ (26) 6. abhiññāvaggo |
♦ (26) 6. The Chapter on Supernormal Knowledge |
♦ 1-3. abhiññāsuttādivaṇṇanā |
♦ 1-3. Commentary on the Abhiññā Suttas, etc. (Supernormal Knowledge Suttas, etc.) |
♦ 254-256. chaṭṭhassa paṭhame abhiññāyāti jānitvā. |
♦ 254-256. In the first of the sixth, "through supernormal knowledge" means having known. |
samatho ca vipassanā cāti cittekaggatā ca saṅkhārapariggahavipassanāñāṇañca. |
"Both serenity and insight" means both one-pointedness of mind and the knowledge of insight that comprehends formations. |
vijjā ca vimutti cāti maggañāṇavijjā ca sesā sampayuttakadhammā ca. |
"Both knowledge and liberation" means both the knowledge of the path-knowledge and the other associated states. |
dutiye anariyapariyesanāti anariyānaṃ esanā gavesanā. |
In the second, "the ignoble quest" means the seeking, the searching of the ignoble. |
jarādhammanti jarāsabhāvaṃ. |
"Subject to old age" means having the nature of old age. |
sesesupi eseva nayo. |
The same method applies to the others as well. |
tatiyaṃ uttānameva. |
The third is of plain meaning. |
♦ 4. mālukyaputtasuttavaṇṇanā AN 4.243 |
♦ 4. Commentary on the Mālukyaputta Sutta |
♦ 257. catutthe mālukyaputtoti mālukyabrāhmaṇiyā putto. |
♦ 257. In the fourth, "Mālukyaputta" means the son of the brahmin lady Mālukyā. |
etthāti etasmiṃ tava ovādayācane. |
"Herein" means in this request of yours for instruction. |
iminā theraṃ apasādetipi ussādetipi. |
By this, he both disparages and encourages the elder. |
kathaṃ? ayaṃ kira daharakāle paccayesu laggo hutvā pacchā mahallakakāle araññavāsaṃ patthento kammaṭṭhānaṃ yācati. |
How? This one, it seems, having become attached to requisites in his youth, later in old age, desiring to live in the forest, asks for a meditation subject. |
atha bhagavā “ettha dahare kiṃ vakkhāma, mālukyaputto viya tumhepi taruṇakāle paccayesu laggitvā mahallakakāle araññaṃ pavisitvā samaṇadhammaṃ kareyyāthā”ti iminā adhippāyena bhaṇanto theraṃ apasādeti nāma. |
Then the Blessed One, thinking, "What shall we say to the young here? Like Mālukyaputta, you too, having been attached to requisites in your youth, should enter the forest in old age and practice the ascetic's duties," in saying this with this intention, disparages the elder. |
yasmā pana thero mahallakakāleva araññaṃ pavisitvā samaṇadhammaṃ kātukāmo, tasmā bhagavā “ettha dahare kiṃ vakkhāma, ayaṃ amhākaṃ mālukyaputto mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kātukāmo kammaṭṭhānaṃ yācati. |
But since the elder, even in old age, is desirous of entering the forest and practicing the ascetic's duties, the Blessed One, thinking, "What shall we say to the young here? This Mālukyaputta of ours, even in old age, desirous of entering the forest and practicing the ascetic's duties, asks for a meditation subject. You, however, do not make an effort even in your youth," in saying this with this intention, encourages the elder. This is the connection. |
tumhe tāva taruṇakālepi vīriyaṃ na karothā”ti iminā adhippāyena bhaṇanto theraṃ ussādeti nāmāti yojanā. |
|
♦ 5-10. kulasuttādivaṇṇanā |
♦ 5-10. Commentary on the Kula Suttas, etc. (Family Suttas, etc.) |
♦ 258-263. pañcame ādhipacce ṭhapentīti bhaṇḍāgārikaṭṭhāne ṭhapenti. |
♦ 258-263. In the fifth, "they establish in a position of authority" means they establish in the position of treasurer. |
chaṭṭhe vaṇṇasampannoti sarīravaṇṇena samannāgato. |
In the sixth, "endowed with beauty" means endowed with physical beauty. |
balasampannoti kāyabalena samannāgato. |
"Endowed with strength" means endowed with physical strength. |
bhikkhuvāre vaṇṇasampannoti guṇavaṇṇena samannāgato. |
In the bhikkhu's case, "endowed with beauty" means endowed with the beauty of virtue. |
balasampannoti vīriyabalena samannāgato. |
"Endowed with strength" means endowed with the strength of energy. |
javasampannoti ñāṇajavena samannāgato. |
"Endowed with speed" means endowed with the speed of knowledge. |
sattamepi eseva nayo. |
In the seventh, the method is the same. |
sesamettha uttānamevāti. |
The rest here is of plain meaning. |
♦ abhiññāvaggo chaṭṭho. |
♦ The Chapter on Supernormal Knowledge, the sixth. |
♦ (27) 7. kammapathavaggavaṇṇanā |
♦ (27) 7. Commentary on the Kammapatha Vagga (Chapter on the Paths of Action) |
♦ 264-273. kammapathavaggepi dasapi kammapathā lokiyalokuttaramissakāva kathitā. |
♦ 264-273. In the Kammapatha Vagga too, the ten paths of action are described as a mixture of mundane and supramundane. |
♦ (28) 8. rāgapeyyālavaṇṇanā |
♦ (28) 8. Commentary on the Rāga Peyyāla (Repetition Series on Lust) |
♦ 274-783. rāgapeyyālaṃ arahattaṃ pāpetvā kathitaṃ. |
♦ 274-783. The Rāga Peyyāla is taught leading up to arahantship. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere is of plain meaning. |
♦ manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya |
♦ In the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya, |
♦ catukkanipātassa saṃvaṇṇanā niṭṭhitā. |
♦ The commentary on the Book of Fours is finished. |
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AN-a 5 - pañcakanipāta-aṭṭhakathā AN 5 |
AN-a 5 - Commentary on the Pañcakanipāta (Book of Fives) |
♦ pañcakanipāta-aṭṭhakathā AN 5 |
♦ Commentary on the Pañcakanipāta (Book of Fives) |
♦ 1. paṭhamapaṇṇāsakaṃ |
♦ 1. The First Fifty |
♦ 1. sekhabalavaggo |
♦ 1. The Chapter on the Learner's Powers |
♦ 1. saṃkhittasuttavaṇṇanā AN 5.1 |
♦ 1. Commentary on the Saṃkhitta Sutta (Brief Sutta) |
♦ 1. pañcakanipātassa paṭhame sattannaṃ sekhānaṃ balānīti sekhabalāni. |
♦ 1. In the first of the Pañcakanipāta, "the powers of the seven learners" are the learners' powers. |
saddhābalādīsu assaddhiye na kampatīti saddhābalaṃ. |
Among the powers starting with faith, "it does not waver in faithlessness" is the power of faith. |
ahirike na kampatīti hirībalaṃ. |
"It does not waver in shamelessness" is the power of moral shame. |
anottappe na kampatīti ottappabalaṃ. |
"It does not waver in recklessness" is the power of moral dread. |
kosajje na kampatīti vīriyabalaṃ. |
"It does not waver in laziness" is the power of energy. |
avijjāya na kampatīti paññābalaṃ. |
"It does not waver in ignorance" is the power of wisdom. |
tasmāti yasmā imāni sattannaṃ sekhānaṃ balāni, tasmā. |
"Therefore" means because these are the powers of the seven learners, therefore. |
♦ 2. vitthatasuttavaṇṇanā AN 5.2 |
♦ 2. Commentary on the Vitthata Sutta (Detailed Sutta) |
♦ 2. dutiye kāyaduccaritenātiādīsu upayogatthe karaṇavacanaṃ, hirīyitabbāni kāyaduccaritādīni hirīyati jigucchatīti attho. |
♦ 2. In the second, in "by bodily misconduct," etc., the instrumental case is in the sense of 'for the purpose of'; the meaning is, he is ashamed of, he is disgusted by, bodily misconduct, etc., which are things to be ashamed of. |
ottappaniddese hetvatthe karaṇavacanaṃ, kāyaduccaritādīhi ottappassa hetubhūtehi ottappati bhāyatīti attho. |
In the explanation of moral dread, the instrumental case is in the sense of cause; the meaning is, he is afraid of bodily misconduct, etc., which are the cause of moral dread. |
♦ āraddhavīriyoti paggahitavīriyo anosakkitamānaso. |
♦ "With aroused energy" means with exerted energy, with a mind not given up. |
pahānāyāti pahānatthāya. |
"For abandoning" means for the purpose of abandoning. |
upasampadāyāti paṭilābhatthāya. |
"For attaining" means for the purpose of acquiring. |
thāmavāti vīriyathāmena samannāgato. |
"With strength" means endowed with the strength of energy. |
daḷhaparakkamoti thiraparakkamo. |
"With firm endeavor" means with steadfast endeavor. |
anikkhittadhuro kusalesu dhammesūti kusalesu dhammesu anoropitadhuro anosakkitavīriyo. |
"Not shirking the burden in wholesome states" means not laying down the burden in wholesome states, with unremitting energy. |
♦ udayatthagāminiyāti pañcannaṃ khandhānaṃ udayavayagāminiyā udayañca vayañca paṭivijjhituṃ samatthāya. |
♦ "Leading to rise and fall" means capable of penetrating the rise and fall, the arising and passing away, of the five aggregates. |
paññāya samannāgatoti vipassanāpaññāya ceva maggapaññāya ca samaṅgibhūto. |
"Endowed with wisdom" means possessed of both insight-wisdom and path-wisdom. |
ariyāyāti vikkhambhanavasena ca samucchedavasena ca kilesehi ārakā ṭhitāya parisuddhāya. |
"Noble" means pure, standing apart from the defilements by way of suppression and eradication. |
nibbedhikāyāti sā ca abhinivijjhanato nibbedhikāti vuccati, tāya samannāgatoti attho. |
"Penetrating" means, because it pierces through, it is called penetrating; endowed with that, is the meaning. |
tattha maggapaññā samucchedavasena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhati padāletīti nibbedhikā, vipassanāpaññā tadaṅgavasena nibbedhikā, maggapaññāya paṭilābhasaṃvattanato tabbipassanā nibbedhikāti vattuṃ vaṭṭati. |
Therein, path-wisdom, by way of eradication, pierces and shatters the mass of greed, the mass of hatred, the mass of delusion, which have not been pierced or shattered before, thus it is penetrating; insight-wisdom is penetrating by being an auxiliary to that; because it leads to the attainment of path-wisdom, that insight can be said to be penetrating. |
sammā dukkhakkhayagāminiyāti idhāpi maggapaññā sammā hetunā nayena vaṭṭadukkhañca kilesadukkhañca khepayamānā gacchatīti sammā dukkhakkhayagāminī nāma, vipassanāpaññā tadaṅgavasena vaṭṭadukkhañca kilesadukkhañca khepayamānā gacchatīti dukkhakkhayagāminī. |
Leading to the complete destruction of suffering" - here too, path-wisdom, leading to the exhaustion of both the suffering of the round of existence and the suffering of the defilements by a right cause and method, is called "leading to the complete destruction of suffering"; insight-wisdom, as an auxiliary to that, leading to the exhaustion of both the suffering of the round of existence and the suffering of the defilements, is "leading to the destruction of suffering. |
dukkhakkhayagāminiyā vā maggapaññāya paṭilābhāya saṃvattanatopesā dukkhakkhayagāminīti veditabbā. |
Or, because it leads to the attainment of the path-wisdom which is "leading to the destruction of suffering," it should be known as "leading to the destruction of suffering." |
iti imasmiṃ sutte pañca balāni missakāneva kathitāni, tathā pañcame. |
Thus in this sutta, the five powers are described as mixed, and likewise in the fifth. |
♦ 6. samāpattisuttavaṇṇanā AN 5.6 |
♦ 6. Commentary on the Samāpatti Sutta (Attainment Sutta) |
♦ 6. chaṭṭhe akusalassa samāpattīti akusaladhammassa samāpajjanā, tena saddhiṃ samaṅgibhāvoti attho. |
♦ 6. In the sixth, "the attainment of the unwholesome" means the entering into an unwholesome state, the being endowed with it, is the meaning. |
pariyuṭṭhāya tiṭṭhatīti pariyonandhitvā tiṭṭhati. |
"It stands having overcome" means it stands having enveloped. |
♦ 7. kāmasuttavaṇṇanā AN 5.7 |
♦ 7. Commentary on the Kāma Sutta (Sensual Pleasures Sutta) AN 5: |
31 , |
31 , |
♦ 7. sattame kāmesu laḷitāti vatthukāmakilesakāmesu laḷitā abhiratā. |
♦ 7. In the seventh, "addicted to sensual pleasures" means addicted to, delighted in, sensual pleasures of the object and defilement. |
asitabyābhaṅginti tiṇalāyanāsitañceva tiṇavahanakājañca. |
"The eating of grass and fodder" means both the eating of grass and the work of carrying grass. |
kulaputtoti ācārakulaputto. |
"Son of a good family" means a son of a family of good conduct. |
ohāyāti pahāya. |
"Having abandoned" means having left. |
alaṃ vacanāyāti yuttaṃ vacanāya. |
"Fit for the word" means worthy of the word. |
labbhāti sulabhā sakkā labhituṃ. |
"Can be obtained" means easily obtainable, possible to get. |
hīnā kāmāti pañcannaṃ nīcakulānaṃ kāmā. |
"Inferior sensual pleasures" means the sensual pleasures of the five low-caste families. |
majjhimā kāmāti majjhimasattānaṃ kāmā. |
"Middling sensual pleasures" means the sensual pleasures of middling beings. |
paṇītā kāmāti rājarājamahāmattānaṃ kāmā. |
"Exalted sensual pleasures" means the sensual pleasures of kings and royal ministers. |
kāmātveva saṅkhaṃ gacchantīti kāmanavasena kāmetabbavasena ca kāmāicceva saṅkhaṃ gacchanti. |
"They are reckoned only as sensual pleasures" means by way of sensuality and by way of being objects of desire, they are reckoned only as sensual pleasures. |
vuddho hotīti mahallako hoti. |
"He becomes old" means he becomes elderly. |
alaṃpaññoti yuttapañño. |
"With sufficient wisdom" means with adequate wisdom. |
attaguttoti attanāva gutto rakkhito, attānaṃ vā gopetuṃ rakkhituṃ samattho. |
"Self-guarded" means guarded by oneself, protected; or capable of guarding and protecting oneself. |
nālaṃ pamādāyāti na yutto pamajjituṃ. |
"Not fit for negligence" means not proper to be negligent. |
saddhāya akataṃ hotīti yaṃ saddhāya kusalesu dhammesu kātuṃ yuttaṃ, taṃ na kataṃ hoti. |
"What should be done by faith has not been done" means what is proper to be done in wholesome states by faith has not been done. |
sesapadesupi eseva nayo. |
The same method applies to the other passages. |
anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homīti evaṃ saddhādīhi kātabbaṃ katvāva sotāpattiphale patiṭṭhite tasmiṃ puggale anapekkho homīti dasseti. |
I am indifferent, monks, to that bhikkhu" - thus he shows, "I am indifferent to that person who is established in the fruit of stream-entry, having done what is to be done by faith and so on. |
imasmiṃ sutte sotāpattimaggo kathito. |
In this sutta, the path of stream-entry is spoken of. |
♦ 8. cavanasuttavaṇṇanā AN 5.8 |
♦ 8. Commentary on the Cavana Sutta (Falling Away Sutta) AN 5: |
41 |
41 |
♦ 8. aṭṭhame saddhammeti sāsanasaddhamme. |
♦ 8. In the eighth, "in the good Dhamma" means in the good Dhamma of the teaching. |
assaddhoti okappanasaddhāya ca pakkhandanasaddhāya cāti dvīhipi saddhāhi virahito. |
"Faithless" means devoid of both kinds of faith, the faith of conviction and the faith of endeavor. |
cavati nappatiṭṭhātīti imasmiṃ sāsane guṇehi cavati, patiṭṭhātuṃ na sakkoti. |
"He falls and is not established" means he falls from the virtues in this teaching, he is not able to be established. |
iti imasmiṃ sutte appatiṭṭhānañca patiṭṭhānañca kathitaṃ. |
Thus in this sutta, non-establishment and establishment are spoken of. |
♦ 9. paṭhamāgāravasuttavaṇṇanā AN 5.9 |
♦ 9. Commentary on the Paṭhama Agārava Sutta (First Discourse on Disrespect) |
♦ 9. navame nāssa gāravoti agāravo. |
♦ 9. In the ninth, "he has no respect" means he is disrespectful. |
nāssa patissoti appatisso, ajeṭṭhako anīcavutti. |
"He has no deference" means he is without deference, not considering elders, of low conduct. |
sesamettha purimasadisameva. |
The rest here is similar to the preceding. |
♦ 10. dutiyāgāravasuttavaṇṇanā AN 5.10 |
♦ 10. Commentary on the Dutiya Agārava Sutta (Second Discourse on Disrespect) |
♦ 10. dasame abhabboti abhājanaṃ. |
♦ 10. In the tenth, "incapable" means an unfit vessel. |
vuddhinti vaḍḍhiṃ. |
"Growth" means increase. |
virūḷhinti virūḷhamūlatāya niccalabhāvaṃ. |
"Maturity" means a state of stability due to having well-established roots. |
vepullanti mahantabhāvaṃ. |
"Full development" means greatness. |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere is of plain meaning. |
♦ sekhabalavaggo paṭhamo. |
♦ The Chapter on the Learner's Powers, the first. |
♦ 2. balavaggo AN 5: |
♦ 2. The Chapter on Powers AN 5: |
51 , |
51 , |
♦ 1. ananussutasuttavaṇṇanā AN 5.11 |
♦ 1. Commentary on the Ananussuta Sutta (Unheard Sutta) AN 5: |
51 , |
51 , |
♦ 11. dutiyassa paṭhame pubbāhaṃ, bhikkhave, ananussutesu dhammesūti ahaṃ, bhikkhave, pubbe ananussutesu catūsu saccadhammesu. |
♦ 11. In the first of the second, "formerly, monks, regarding things unheard" means, monks, formerly, regarding the four noble truths which were unheard. |
abhiññāvosānapāramippatto paṭijānāmīti catūsu saccesu catūhi maggehi soḷasavidhassa kiccassa karaṇena abhijānitvā vosānapāramiṃ sabbesaṃ kiccānaṃ niṭṭhitattā katakiccabhāvaṃ pāraṃ patto paṭijānāmīti mahābodhipallaṅke attano āgamanīyaguṇaṃ dasseti. |
"I claim to have reached the ultimate perfection of full understanding" means having fully understood by means of the four paths the sixteen-fold function in the four truths, I claim to have reached the ultimate perfection, the state of having completed all duties because of the completion of all tasks, is the meaning; he shows the quality of his attainment at the seat of enlightenment. |
tathāgatassāti aṭṭhahi kāraṇehi tathāgatassa. |
"Of the Tathāgata" means of the Tathāgata for eight reasons. |
tathāgatabalānīti yathā tehi gantabbaṃ, tatheva gatāni pavattāni ñāṇabalāni. |
"The Tathāgata's powers" means the powers of knowledge that have proceeded and occurred just as they should. |
āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ. |
"The foremost position" means the highest position. |
sīhanādanti abhītanādaṃ. |
"The lion's roar" means the fearless roar. |
brahmacakkanti seṭṭhacakkaṃ. |
"The wheel of Brahma" means the supreme wheel. |
pavattetīti katheti. |
"He sets in motion" means he speaks. |
♦ 2. kūṭasuttavaṇṇanā AN 5.12 |
♦ 2. Commentary on the Kūṭa Sutta (Peak Sutta) |
♦ 12. dutiye sekhabalānīti sekhānaṃ ñāṇabalāni. |
♦ 12. In the second, "the learner's powers" means the powers of knowledge of learners. |
agganti uttamaṃ. |
"The highest" means the supreme. |
sesabalāni gopānasiyo kūṭaṃ viya saṅgaṇhātīti saṅgāhikaṃ. |
"It gathers" means it gathers the other powers like a rafter does a roof-peak. |
tāneva balāni saṃhatāni karotīti saṅghātaniyaṃ. |
"It consolidates" means it makes those same powers compact. |
♦ 3. saṃkhittasuttavaṇṇanā AN 5.13 |
♦ 3. Commentary on the Saṃkhitta Sutta (Brief Sutta) |
♦ 13. tatiye tattha muṭṭhassacce na kampatīti satibalaṃ. |
♦ 13. In the third, "it does not waver in forgetfulness" is the power of mindfulness. |
uddhacce na kampatīti samādhibalaṃ. |
"It does not waver in restlessness" is the power of concentration. |
♦ 4. vitthatasuttavaṇṇanā AN 5.14 |
♦ 4. Commentary on the Vitthata Sutta (Detailed Sutta) |
♦ 14. catutthe satinepakkenāti ettha nepakkaṃ vuccati paññā, sā satiyā upakārakabhāvena gahitā. |
♦ 14. In the fourth, in "with mindful sagacity," sagacity is said to be wisdom; it is taken as being helpful to mindfulness. |
♦ 5. daṭṭhabbasuttavaṇṇanā AN 5.15 |
♦ 5. Commentary on the Daṭṭhabba Sutta (To Be Seen Sutta) |
♦ 15. pañcame savisayasmiṃyeva lokiyalokuttaradhamme kathetuṃ kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbantiādimāha. |
♦ 15. In the fifth, to speak on the mundane and supramundane states in their own domains, he said, "And where, monks, is the power of faith to be seen?" and so on. |
yathā hi cattāro seṭṭhiputtā, rājāti rājapañcamesu sahāyesu “nakkhattaṃ kīḷissāmā”ti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
For just as when four sons of merchants, with the king as the fifth among their friends, descend into the street to "play the festival," when they go to the house of one merchant's son, the other four sit silently; only the master of the house arranges things in the house, saying, "Give them food and drink, give them perfumes, garlands, ornaments, etc." |
dutiyatatiyacatutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti gehe vicāreti. |
When they go to the house of the second, third, and fourth, the other four sit silently; only the master of the house arranges things in the house, saying, "Give them food and drink, give them perfumes, garlands, ornaments, etc." |
atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issaro, imasmiṃ pana kāle attano geheyeva “imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā”ti vicāreti, evamevaṃ saddhāpañcamesu balesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sotāpattiyaṅgāni patvā adhimokkhalakkhaṇaṃ saddhābalameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Then, last of all, when they go to the king's house, although the king is sovereign everywhere, at this time in his own house he arranges things, saying, "Give them food and drink, give them perfumes, garlands, ornaments, etc." In the same way, among the five powers starting with faith, when they, as friends, descend into the street together, as it were, arising in a single object, just as in the first one's house the other four sit silently and only the master of the house arranges things, so when the factors of stream-entry are reached, the power of faith, with the characteristic of conviction, is the chief and forerunner, and the rest follow it. |
yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahalakkhaṇaṃ vīriyabalameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the second one's house the other four sit silently and only the master of the house arranges things, so when the right exertions are reached, the power of energy, with the characteristic of exertion, is the chief and forerunner, and the rest follow it. |
yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satibalameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the third one's house the other four sit silently and only the master of the house arranges things, so when the foundations of mindfulness are reached, the power of mindfulness, with the characteristic of establishment, is the chief and forerunner, and the rest follow it. |
yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānavimokkhe patvā avikkhepalakkhaṇaṃ samādhibalameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. |
Just as in the fourth one's house the other four sit silently and only the master of the house arranges things, so when the jhānas and liberations are reached, the power of concentration, with the characteristic of non-distraction, is the chief and forerunner, and the rest follow it. |
sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva gehe vicāreti, evameva ariyasaccāni patvā pajānanalakkhaṇaṃ paññābalameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni hontīti evamidha pañca balāni missakāni kathitāni. |
Last of all, when they go to the king's house, just as the other four sit silently and only the king arranges things in the house, so when the noble truths are reached, the power of wisdom, with the characteristic of understanding, is the chief and forerunner, and the rest follow it. Thus here the five powers are described as mixed. |
chaṭṭhaṃ uttānatthameva. |
The sixth is of plain meaning. |
evaṃ purimavagge ca idha ca aṭṭhasu suttesu sekhabalāneva kathitāni. |
Thus in the preceding chapter and here, in eight suttas, only the learner's powers are described. |
karaṇḍakolavāsī mahādattatthero panāha — “heṭṭhā catūsu suttesu sekhabalāni kathitāni, upari catūsu asekhabalānī”ti. |
But the Elder Mahādatta, a resident of Karaṇḍakola, says: "In the four suttas below, the learner's powers are described; in the four suttas above, the powers of the adept." |
♦ 7. paṭhamahitasuttavaṇṇanā AN 5.17 |
♦ 7. Commentary on the Paṭhama Hita Sutta (First Discourse on Benefit) |
♦ 17. sattame sīlādayo missakāva kathitā. |
♦ 17. In the seventh, virtue and so on are described as mixed. |
vimuttīti arahattaphalavimuttiyeva. |
"Liberation" is only the liberation of the fruit of arahantship. |
vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ, taṃ lokiyameva. |
"The knowledge and vision of liberation" is the knowledge of reviewing, which is only mundane. |
♦ 8-10. dutiyahitasuttādivaṇṇanā |
♦ 8-10. Commentary on the Dutiya Hita Sutta, etc. (Second Discourse on Benefit, etc.) |
♦ 18-20. aṭṭhame dussīlo bahussuto kathito, navame appassuto dussīlo, dasame bahussuto khīṇāsavoti. |
♦ 18-20. In the eighth, the immoral but learned person is described; in the ninth, the unlearned and immoral; in the tenth, the learned and canker-free one. |
♦ balavaggo dutiyo. |
♦ The Chapter on Powers, the second. |
♦ 3. pañcaṅgikavaggo |
♦ 3. The Chapter of Five Factors |
♦ 1. paṭhamāgāravasuttavaṇṇanā AN 5.21 |
♦ 1. Commentary on the Paṭhama Agārava Sutta (First Discourse on Disrespect) |
♦ 21. tatiyassa paṭhame asabhāgavuttikoti asabhāgāya visadisāya jīvitavuttiyā samannāgato . |
♦ 21. In the first of the third, "one with an incompatible livelihood" means one endowed with a way of life that is incompatible, dissimilar. |
ābhisamācārikaṃ dhammanti uttamasamācārabhūtaṃ vattavasena paññattasīlaṃ. |
"The state of excellent conduct" means the virtue laid down by way of the observances, which is the basis of excellent conduct. |
sekhaṃ dhammanti sekhapaṇṇattisīlaṃ. |
"The learner's state" means the virtue prescribed for the learner. |
sīlānīti cattāri mahāsīlāni. |
"Virtues" means the four great virtues. |
sammādiṭṭhinti vipassanāsammādiṭṭhiṃ. |
"Right view" means the right view of insight. |
sammāsamādhinti maggasamādhiñceva phalasamādhiñca. |
"Right concentration" means both the concentration of the path and the concentration of the fruit. |
imasmiṃ sutte sīlādīni missakāni kathitāni. |
In this sutta, virtue and so on are described as mixed. |
♦ 2. dutiyāgāravasuttavaṇṇanā AN 5.22 |
♦ 2. Commentary on the Dutiya Agārava Sutta (Second Discourse on Disrespect) |
♦ 22. dutiye sīlakkhandhanti sīlarāsiṃ. |
♦ 22. In the second, "the aggregate of virtue" means the collection of virtue. |
sesadvayepi eseva nayo. |
The same method applies to the other two. |
ime pana tayopi khandhā missakāva kathitāti. |
These three aggregates, however, are described as mixed. |
♦ 3. upakkilesasuttavaṇṇanā AN 5.23 |
♦ 3. Commentary on the Upakkilesa Sutta (Defilements Sutta) AN 5: |
121 , |
121 , |
♦ 23. tatiye na ca pabhassaranti na ca pabhāvantaṃ. |
♦ 23. In the third, "and not brilliant" means and not radiant. |
pabhaṅgu cāti pabhijjanasabhāvaṃ. |
"And brittle" means having the nature of breaking. |
ayoti kāḷalohaṃ. |
"Iron" means black iron. |
lohanti ṭhapetvā idha vuttāni cattāri avasesaṃ lohaṃ. |
"Metal" means, apart from the four mentioned here, the remaining metal. |
sajjhanti rajataṃ. |
"Silver" means silver. |
cittassāti cātubhūmakakusalacittassa. |
"Of the mind" means of the wholesome mind of the four planes. |
tebhūmakassa tāva upakkilesā hontu, lokuttarassa kathaṃ hontīti? |
Let there be defilements for the three planes; how can there be for the supramundane? |
uppajjituṃ appadānena. |
By preventing its arising. |
yadaggena hi uppajjituṃ na denti, tadaggeneva te lokiyassapi lokuttarassapi upakkilesā nāma honti. |
For to the extent that they prevent it from arising, to that extent they are called defilements of both the mundane and the supramundane. |
pabhaṅgu cāti ārammaṇe cuṇṇavicuṇṇabhāvūpagamanena bhijjanasabhāvaṃ. |
"And brittle" means having the nature of breaking by coming to a state of being crushed to powder in the object. |
sammā samādhiyati āsavānaṃ khayāyāti āsavānaṃ khayasaṅkhātassa arahattassa atthāya hetunā kāraṇena samādhiyati. |
"He is well concentrated for the destruction of the taints" means he is concentrated for the sake of, for the cause of, for the reason of arahantship, which is designated as the destruction of the taints. |
ettāvatā cittaṃ visodhetvā arahatte patiṭṭhitaṃ khīṇāsavaṃ dasseti. |
With this much, he shows the canker-free one who is established in arahantship, having purified the mind. |
idānissa abhiññāpaṭivedhaṃ dassento yassa yassa cātiādimāha. |
Now, to show his penetration of the supernormal knowledges, he said, "And whatever," etc. |
taṃ uttānatthamevāti. |
That is of plain meaning. |
♦ 4. dussīlasuttavaṇṇanā AN 5.24 |
♦ 4. Commentary on the Dussīla Sutta (Immoral Sutta) |
♦ 24. catutthe hatūpanisoti hataupanissayo hatakāraṇo. |
♦ 24. In the fourth, "with the foundation destroyed" means with the support destroyed, with the cause destroyed. |
yathābhūtañāṇadassananti nāmarūpaparicchedañāṇaṃ ādiṃ katvā taruṇavipassanā. |
"Knowledge and vision of things as they are" means, beginning with the knowledge that distinguishes name-and-form, the initial insight. |
nibbidāvirāgoti nibbidā ca virāgo ca . |
"Disenchantment and dispassion" means both disenchantment and dispassion. |
tattha nibbidā balavavipassanā, virāgo maggo. |
Therein, disenchantment is powerful insight; dispassion is the path. |
vimuttiñāṇadassananti phalavimutti ca paccavekkhaṇañāṇañca. |
"Knowledge and vision of liberation" means both the liberation of the fruit and the knowledge of reviewing. |
♦ 5. anuggahitasuttavaṇṇanā AN 5.25 |
♦ 5. Commentary on the Anuggahita Sutta (Supported Sutta) |
♦ 25. pañcame sammādiṭṭhīti vipassanāsammādiṭṭhi. |
♦ 25. In the fifth, "right view" means the right view of insight. |
cetovimuttiphalātiādīsu cetovimuttīti maggaphalasamādhi. |
In "with the fruit of liberation of mind," etc., "liberation of mind" means the concentration of the path and fruit. |
paññāvimuttīti phalañāṇaṃ. |
"Liberation by wisdom" means the knowledge of the fruit. |
sīlānuggahitāti sīlena anuggahitā anurakkhitā. |
"Supported by virtue" means supported, protected by virtue. |
sutānuggahitāti bāhusaccena anuggahitā. |
"Supported by learning" means supported by great learning. |
sākacchānuggahitāti dhammasākacchāya anuggahitā. |
"Supported by discussion" means supported by discussion of the Dhamma. |
samathānuggahitāti cittekaggatāya anuggahitā. |
"Supported by serenity" means supported by one-pointedness of mind. |
♦ imassa panatthassa āvibhāvatthaṃ madhurambabījaṃ ropetvā samantā mariyādaṃ bandhitvā kālānukālaṃ udakaṃ āsiñcitvā kālānukālaṃ mūlāni sodhetvā kālānukālaṃ patitapāṇake hāretvā kālānukālaṃ makkaṭajālaṃ luñcitvā ambaṃ paṭijagganto puriso dassetabbo. |
♦ To make this meaning clear, a man should be shown who plants a sweet mango seed, builds a boundary around it, waters it from time to time, cleans its roots from time to time, removes fallen insects from time to time, clears away spiderwebs from time to time, and takes care of the mango. |
tassa hi purisassa madhurambabījaropanaṃ viya vipassanāsammādiṭṭhi daṭṭhabbā, mariyādabandhanaṃ viya sīlena anuggaṇhanaṃ, udakāsecanaṃ viya sutena anuggaṇhanaṃ, mūlaparisodhanaṃ viya sākacchāya anuggaṇhanaṃ, pāṇakaharaṇaṃ viya jhānavipassanāpāripanthikasodhanavasena samathānuggaṇhanaṃ, makkaṭajālaluñcanaṃ viya balavavipassanānuggaṇhanaṃ, evaṃ anuggahitassa rukkhassa khippameva vaḍḍhitvā phalappadānaṃ viya imehi sīlādīhi anuggahitāya mūlasammādiṭṭhiyā khippameva maggavasena vaḍḍhitvā cetovimuttipaññāvimuttiphalappadānaṃ veditabbaṃ. |
For that man, the planting of the sweet mango seed should be seen as the right view of insight; the building of the boundary as the support by virtue; the watering as the support by learning; the cleaning of the roots as the support by discussion; the removal of insects as the support by serenity through clearing away hindrances to jhana and insight; the clearing of spiderwebs as the support by powerful insight. Just as a tree thus supported grows quickly and gives fruit, so the root right view, supported by these virtues and so on, quickly grows by way of the path and gives the fruit of liberation of mind and liberation by wisdom, this should be understood. |
♦ 6. vimuttāyatanasuttavaṇṇanā AN 5.26 |
♦ 6. Commentary on the Vimuttāyatana Sutta (Occasions for Liberation Sutta) |
♦ 26. chaṭṭhe vimuttāyatanānīti vimuccanakāraṇāni. |
♦ 26. In the sixth, "occasions for liberation" means causes for liberation. |
yatthāti yesu vimuttāyatanesu. |
"Wherein" means in which occasions for liberation. |
satthā dhammaṃ desetīti catusaccadhammaṃ deseti. |
"The teacher teaches the Dhamma" means he teaches the Dhamma of the four truths. |
atthapaṭisaṃvedinoti pāḷiatthaṃ jānantassa. |
"One who is sensitive to the meaning" means one who knows the meaning of the Pāḷi text. |
dhammapaṭisaṃvedinoti pāḷiṃ jānantassa. |
"One who is sensitive to the Dhamma" means one who knows the Pāḷi text. |
pāmojjanti taruṇapīti. |
"Joy" means initial rapture. |
pītīti tuṭṭhākārabhūtā balavapīti. |
"Rapture" means powerful rapture in the form of delight. |
kāyoti nāmakāyo. |
"The body" means the mental body. |
passambhatīti paṭippassambhati. |
"Becomes tranquil" means becomes calmed. |
sukhaṃ vedetīti sukhaṃ paṭilabhati. |
"He feels pleasure" means he obtains pleasure. |
cittaṃ samādhiyatīti arahattaphalasamādhinā samādhiyati. |
"The mind becomes concentrated" means it becomes concentrated with the concentration of the fruit of arahantship. |
ayañhi taṃ dhammaṃ suṇanto āgatāgataṭṭhāne jhānavipassanāmaggaphalāni jānāti, tassa evaṃ jānato pīti uppajjati. |
For he, while listening to that Dhamma, knows jhana, insight, path, and fruit at each point as it comes; for him who knows thus, rapture arises. |
so tassā pītiyā antarā osakkituṃ na dento upacārakammaṭṭhāniko hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. |
He, not allowing it to subside in the midst of that rapture, becomes one practicing the preliminary meditation and, developing insight, attains arahantship. |
taṃ sandhāya vuttaṃ — “cittaṃ samādhiyatī”ti. |
It is in reference to this that it is said — "the mind becomes concentrated." |
sesesupi eseva nayo. |
The same method applies to the others as well. |
ayaṃ pana viseso — samādhinimittanti aṭṭhatiṃsāya ārammaṇesu aññataro samādhiyeva samādhinimittaṃ. |
This, however, is the distinction: "the sign of concentration" - among the thirty-eight objects, concentration itself is the sign of concentration. |
suggahitaṃ hotītiādisu ācariyassa santike kammaṭṭhānaṃ uggaṇhantena suṭṭhu gahitaṃ hoti suṭṭhu manasikataṃ suṭṭhu upadhāritaṃ. |
In "it is well-grasped," etc., just as the meditation subject is well-grasped, well-attended to, well-considered by one who learns it from a teacher. |
suppaṭividdhaṃ paññāyāti paññāya suṭṭhu paccakkhaṃ kataṃ. |
"Well-penetrated by wisdom" means made directly manifest by wisdom. |
tasmiṃ dhammeti tasmiṃ kammaṭṭhānapāḷidhamme. |
"In that Dhamma" means in that Dhamma of the Pāḷi text of the meditation subject. |
iti imasmiṃ sutte pañcapi vimuttāyatanāni arahattaṃ pāpetvā kathitānīti. |
Thus in this sutta, the five occasions for liberation are taught leading up to arahantship. |
♦ 7. samādhisuttavaṇṇanā AN 5.27 |
♦ 7. Commentary on the Samādhi Sutta (Concentration Sutta) |
♦ 27. sattame appamāṇanti pamāṇakaradhammarahitaṃ lokuttaraṃ. |
♦ 27. In the seventh, "immeasurable" means the supramundane, which is without a measure-making state. |
nipakā patissatāti nepakkena ca satiyā ca samannāgatā hutvā. |
"Sagacious and mindful" means being endowed with sagacity and mindfulness. |
pañca ñāṇānīti pañca paccavekkhaṇañāṇāni. |
"Five knowledges" means the five knowledges of reviewing. |
paccattaññeva uppajjantīti attaniyeva uppajjanti. |
"Arise for oneself" means arise in oneself. |
ayaṃ samādhi paccuppannasukho cevātiādīsu arahattaphalasamādhi adhippeto. |
In "this concentration is pleasant in the present," etc., the concentration of the fruit of arahantship is intended. |
maggasamādhītipi vadantiyeva. |
Some also say it is the concentration of the path. |
so hi appitappitakkhaṇe sukhattā paccuppannasukho, purimo purimo pacchimassa pacchimassa samādhisukhassa paccayattā āyatiṃ sukhavipāko, kilesehi ārakattā ariyo, kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmiso. |
For it, being pleasant at the moment of absorption, is pleasant in the present; because each preceding one is a condition for the pleasure of concentration of each succeeding one, it has a pleasant result in the future; because it is far from defilements, it is noble; because of the absence of the baits of sensual pleasure, the baits of the round of existence, and the baits of the world, it is without bait. |
buddhādīhi mahāpurisehi sevitattā akāpurisasevito. |
Because it is frequented by great beings like the Buddha, it is frequented by non-base persons. |
aṅgasantatāya ārammaṇasantatāya sabbakilesadarathasantatāya ca santo, atappaniyaṭṭhena paṇīto. |
It is peaceful due to the peace of its factors, the peace of its object, and the peace of all defiling troubles; it is sublime because it is not to be done with effort. |
kilesappaṭippassaddhiyā laddhattā kilesappaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhaladdho. |
Because it is obtained through the calming of defilements, or because it has obtained the state of calming of defilements, it is "obtained through calm." |
paṭippassaddhaṃ paṭippassaddhīti hi idaṃ atthato ekaṃ. |
For "calm" and "calming" are one in meaning. |
paṭippassaddhakilesena vā arahatā laddhattāpi paṭippassaddhaladdho, ekodibhāvena adhigatattā ekodibhāvameva vā adhigatattā ekodibhāvādhigato. |
Or, because it is obtained by an arahant whose defilements are calmed, it is also "obtained through calm"; because it is attained by one-pointedness, or because it has attained one-pointedness itself, it is "attained by one-pointedness." |
appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena cittena paccanīkadhamme niggayha kilese vāretvā anadhigatattā na sasaṅkhāraniggayhavāritagato. |
Unlike a low, tainted concentration, it is not attained with effort and exertion, by the mind suppressing opposing states and restraining defilements, therefore it is "not attained by suppression and restraint with effort." |
taṃ samādhiṃ samāpajjanto tato vā vuṭṭhahanto sativepullappattattā satova samāpajjati, satova vuṭṭhahati. |
Entering into or emerging from that concentration, because of having attained fullness of mindfulness, he enters into it mindfully, he emerges from it mindfully. |
yathāparicchinnakālavasena vā sato samāpajjati, sato vuṭṭhahati. |
Or, according to the determined period of time, he enters into it mindfully, he emerges from it mindfully. |
tasmā yadettha “ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko cā”ti evaṃ paccavekkhamānassa paccattaṃyeva aparappaccayañāṇaṃ uppajjati, taṃ ekaṃ ñāṇaṃ. |
Therefore, when he reviews, "This concentration is pleasant in the present and has a pleasant result in the future," a knowledge arises for himself that is not dependent on another; that is one knowledge. |
eseva nayo sesesu. |
The same method applies to the others. |
evaṃ imāni pañca ñāṇāni paccattaññeva uppajjantīti. |
Thus these five knowledges arise for oneself. |
♦ 8. pañcaṅgikasuttavaṇṇanā AN 5.28 |
♦ 8. Commentary on the Pañcaṅgika Sutta (Five-factored Sutta) |
♦ 28. aṭṭhame ariyassāti vikkhambhanavasena pahīnakilesehi ārakā ṭhitassa. |
♦ 28. In the eighth, "of the noble one" means of one who stands far from the defilements that are abandoned by way of suppression. |
bhāvanaṃ desessāmīti brūhanaṃ vaḍḍhanaṃ pakāsayissāmi. |
"I will teach the development" means I will explain the cultivation, the increasing. |
imameva kāyanti imaṃ karajakāyaṃ. |
"This very body" means this physical body. |
abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. |
"He drenches" means he moistens, he wets; he makes the rapture and pleasure pervade everywhere. |
parisandetīti samantato sandeti. |
"He soaks" means he soaks all around. |
paripūretīti vāyunā bhastaṃ viya pūreti. |
"He fills" means he fills like a bellows with wind. |
parippharatīti samantato phusati. |
"He pervades" means he touches all around. |
sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭaṃ nāma na hoti. |
"Of the entire body" means of this bhikkhu's body with all its parts, there is not even a tiny spot in the place where the continuity of the appropriated body exists, pervaded by skin, flesh, and blood, that is not touched by the pleasure of the first jhana. |
♦ dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva yojetuñca sannetuñca. |
♦ "A skilled" means an expert, capable bath attendant or his apprentice in making, mixing, and kneading bath powder. |
kaṃsathāleti yena kenaci lohena katabhājane. |
"In a bronze vessel" means in a vessel made of any kind of metal. |
mattikābhājanaṃ pana thiraṃ na hoti, sannentassa bhijjati. |
An earthen vessel, however, is not firm; it breaks when one kneads. |
tasmā taṃ na dassesi. |
Therefore, it was not shown. |
paripphosakaṃ paripphosakanti siñcitvā siñcitvā. |
"Sprinkling again and again" means sprinkling and sprinkling. |
sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇahatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. |
"He would knead" means, holding the bronze vessel with his left hand and sprinkling a measured amount of water with his right hand again and again, while rubbing, he would make a ball. |
snehānugatāti udakasinehena anugatā. |
"Permeated with moisture" means permeated with the moisture of water. |
snehaparetāti udakasinehena pariggahitā. |
"Suffused with moisture" means enveloped by the moisture of water. |
santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca, sabbatthakameva udakasinehena phuṭāti attho. |
"Within and without" means together with the inner part and the outer part; the meaning is that it is touched everywhere by the moisture of water. |
na ca pagghariṇīti na bindu bindu udakaṃ paggharati, sakkā hoti hatthenapi dvīhipi aṅgulīhi gahetuṃ ovaṭṭikāyapi kātunti attho. |
"And does not drip" means not a single drop of water drips; it is possible to hold it with one hand or with two fingers, and to make it into a small ball, is the meaning. |
♦ dutiyajjhānasukhaupamāyaṃ ubbhidodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanaudako, antoyeva pana uppajjanaudakoti attho. |
♦ In the simile of the pleasure of the second jhana, "a lake with an upwelling spring" means a lake with upwelling water, not water that wells up from below and comes up, but water that arises from within, is the meaning. |
āyamukhanti āgamanamaggo. |
"Inlet" means a path of entry. |
devoti megho. |
"A cloud" means a cloud. |
kālena kālanti kāle kāle, anvaḍḍhamāsaṃ vā anudasāhaṃ vāti attho. |
"From time to time" means at various times, or every half-month, or every ten days, is the meaning. |
dhāranti vuṭṭhiṃ. |
"A shower" means rain. |
nānuppaveccheyyāti nappaveseyya, na vasseyyāti attho. |
"Would not enter" means would not enter, would not rain, is the meaning. |
sītā vāridhārā ubbhijjitvāti sītā vāridhārā taṃ rahadaṃ pūrayamānā ubbhijjitvā. |
"A cool stream of water, welling up" means a cool stream of water, filling that lake, welling up. |
heṭṭhā uggacchanaudakañhi uggantvā bhijjantaṃ udakaṃ khobheti, catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti. |
For water that comes up from below, rising and breaking, agitates the water; water entering from the four directions agitates the water with old leaves, grass, sticks, branches, etc. |
vuṭṭhiudakaṃ dhārānipātabubbuḷakehi udakaṃ khobheti, sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ na pharatīti natthi. |
Rainwater agitates the water with the falling drops and bubbles; but water that arises as if by a miracle, being quite still, pervades this area and does not pervade that, there is no such thing. |
tena aphuṭokāso nāma na hoti. |
Therefore, there is no untouched space. |
tattha rahado viya karajakāyo, udakaṃ viya dutiyajjhānasukhaṃ, sesaṃ purimanayeneva veditabbaṃ. |
Therein, the physical body is like the lake, the pleasure of the second jhana is like the water; the rest should be understood in the same way as before. |
♦ tatiyajjhānasukhaupamāyaṃ uppalāni ettha santīti uppalinī. |
♦ In the simile of the pleasure of the third jhana, "that in which there are lotuses" is 'uppalinī'. |
sesapadadvayepi eseva nayo. |
The same method applies to the other two words. |
ettha ca setarattanīlesu yaṃkiñci uppalameva, ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. |
And here, any lotus among the white, red, and blue is just a lotus; the 'puṇḍarīka' has less than a hundred petals, the 'paduma' has a hundred petals. |
pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. |
Or, without a fixed number of petals, the white one is a 'paduma', the red one a 'puṇḍarīka'; this is the decision here. |
udakānuggatānīti udakato na uggatāni. |
"Not emerged from the water" means not risen from the water. |
antonimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posanti vaḍḍhantīti attho. |
"Nourished submerged within" means they are nourished and grow while being submerged within the surface of the water, is the meaning. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the same way as before. |
♦ catutthajjhānaupamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ, pabhassaraṭṭhena pariyodātaṃ veditabbaṃ. |
♦ In the simile of the fourth jhana, "with a mind that is purified and bright," here "purified" should be understood in the sense of being without defilements, and "bright" in the sense of being radiant. |
odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. |
"With a white cloth" - this is said for the purpose of pervading with heat. |
kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. |
For with a dirty cloth, there is no pervading with heat; with a freshly washed, clean cloth, the pervading with heat is strong. |
imissā hi upamāya vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ. |
For in this simile, the physical body is like the cloth, the pleasure of the fourth jhana is like the pervading with heat. |
tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati, na koci vatthassa aphuṭokāso hoti, evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti evamettha attho daṭṭhabbo. |
Therefore, just as for a man who has bathed well and is sitting covered from head to foot with a clean cloth, the heat from his body pervades the entire cloth, and there is no part of the cloth that is untouched, so with the pleasure of the fourth jhana, there is no part of the bhikkhu's physical body that is untouched; this is the meaning here. |
catutthajjhānacittameva vā vatthaṃ viya, taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viya. |
Or, the fourth jhana mind itself is like the cloth, the form produced by it is like the pervading with heat. |
yathā hi katthaci katthaci odātavatthe kāyaṃ aphusantepi taṃsamuṭṭhānena utunā sabbatthakameva kāyo phuṭo hoti, evaṃ catutthajjhānasamuṭṭhāpitena sukhumarūpena sabbatthakameva bhikkhuno kāyo phuṭo hotīti evamettha attho daṭṭhabbo. |
For just as in some places, even if a white cloth does not touch the body, the body is touched everywhere by the heat produced by it, so by the subtle form produced by the fourth jhana, the bhikkhu's body is touched everywhere; this is the meaning here. |
♦ paccavekkhaṇanimittanti paccavekkhaṇañāṇameva. |
♦ "The sign for reviewing" means the knowledge of reviewing itself. |
suggahitaṃ hotīti yathā tena jhānavipassanāmaggā suṭṭhu gahitā honti, evaṃ paccavekkhaṇanimittaṃ aparāparena paccavekkhaṇanimittena suṭṭhu gahitaṃ hoti. |
"It is well-grasped" means just as the jhānas, insight, and paths are well-grasped by him, so the sign for reviewing is well-grasped by a subsequent sign for reviewing. |
añño vā aññanti añño eko aññaṃ ekaṃ, attanoyeva hi attā na pākaṭo hoti. |
"One to another" means one person to another person; for one's own self is not clear to oneself. |
ṭhito vā nisinnanti ṭhitakassāpi nisinno pākaṭo hoti, tenevaṃ vuttaṃ. |
"Standing or sitting" means a sitting person is clear to a standing person; therefore it is said thus. |
sesesupi eseva nayo. |
The same method applies to the others as well. |
udakamaṇikoti samekhalā udakacāṭi. |
"A water-jar" means a water-pot with a rim. |
samatittikoti samabharito. |
"Filled to the brim" means filled completely. |
kākapeyyāti mukhavaṭṭiyaṃ nisīditvā kākena gīvaṃ anāmetvāva pātabbo. |
"Drinkable by a crow" means a crow, sitting on the rim, can drink without bending its neck. |
♦ subhūmiyanti samabhūmiyaṃ. |
♦ "On level ground" means on even ground. |
“subhūme sukhette vihatakhāṇuke bījāni patiṭṭhāpeyyā”ti ettha pana maṇḍabhūmi subhūmīti āgatā. |
He would plant seeds on level ground, in a good field, with the stumps removed" - but here, a smooth ground is said to be "level ground. |
catumahāpatheti dvinnaṃ mahāmaggānaṃ vinivijjhitvā gataṭṭhāne. |
"At a crossroads of four great roads" means at the place where two great roads intersect and pass. |
ājaññarathoti vinītāssaratho. |
"A thoroughbred chariot" means a chariot with trained horses. |
odhastapatodoti yathā rathaṃ abhiruhitvā ṭhitena sakkā hoti gaṇhituṃ, evaṃ ālambanaṃ nissāya tiriyato ṭhapitapatodo. |
"With a goad placed down" means a goad placed horizontally, relying on a support, so that it can be grasped by one who has mounted the chariot and is standing. |
yoggācariyoti assācariyo. |
"A trainer" means a horse-trainer. |
sveva assadamme sāretīti assadammasārathi. |
"He who trains in the art of horses" is a charioteer of trained horses. |
yenicchakanti yena yena maggena icchati. |
"Whichever way he wishes" means whichever road he wishes. |
yadicchakanti yaṃ yaṃ gatiṃ icchati. |
"Whatever pace he wishes" means whatever gait he wishes. |
sāreyyāti ujukaṃ purato peseyya. |
"He would drive" means he would send it straight forward. |
paccāsāreyyāti paṭinivatteyya. |
"He would drive back" means he would turn it back. |
♦ evaṃ heṭṭhā pañcahi aṅgehi samāpattiparikammaṃ kathetvā imāhi tīhi upamāhi paguṇasamāpattiyā ānisaṃsaṃ dassetvā idāni khīṇāsavassa abhiññāpaṭipāṭiṃ dassetuṃ so sace ākaṅkhatītiādimāha. |
♦ Thus, having explained the preparation for the attainment with the five factors below, and having shown the benefit of well-practiced attainment with these three similes, now, to show the sequence of supernormal knowledge of the canker-free one, he said, "If he wishes," and so on. |
taṃ uttānatthamevāti. |
That is of plain meaning. |
♦ 9. caṅkamasuttavaṇṇanā AN 5.29 |
♦ 9. Commentary on the Caṅkama Sutta (Walking Sutta) |
♦ 29. navame addhānakkhamo hotīti dūraṃ addhānamaggaṃ gacchanto khamati, adhivāsetuṃ sakkoti. |
♦ 29. In the ninth, "he is able to endure a journey" means, going on a long journey on foot, he endures, he is able to bear it. |
padhānakkhamoti vīriyakkhamo. |
"He is able to endure exertion" means he is able to endure energy. |
caṅkamādhigato samādhīti caṅkamaṃ adhiṭṭhahantena adhigato aṭṭhannaṃ samāpattīnaṃ aññatarasamādhi. |
"The concentration attained through walking" means the concentration, one of the eight attainments, attained by one who is practicing walking meditation. |
ciraṭṭhitiko hotīti ciraṃ tiṭṭhati. |
"It is long-lasting" means it lasts for a long time. |
ṭhitakena gahitanimittañhi nisinnassa nassati, nisinnena gahitanimittaṃ nipannassa. |
For a sign grasped by one who is standing is lost by one who is sitting; a sign grasped by one who is sitting is lost by one who is lying down. |
caṅkamaṃ adhiṭṭhahantena calitārammaṇe gahitanimittaṃ pana ṭhitassapi nisinnassapi nipannassapi na nassatīti. |
But a sign grasped on a moving object by one who is practicing walking meditation is not lost by one who is standing, sitting, or lying down. |
♦ 10. nāgitasuttavaṇṇanā AN 5.30 |
♦ 10. Commentary on the Nāgita Sutta |
♦ 30. dasame uddhaṃ uggatattā ucco, rāsibhāvena ca mahā saddo etesanti uccāsaddamahāsaddā. |
♦ 30. In the tenth, because it is high, having risen up, and because it is a great sound due to being a crowd, "a high and great sound." |
tesu hi uggatuggatesu khattiyamahāsāla-brāhmaṇamahāsālādīsu mahāsakkāraṃ gahetvā āgatesu “asukassa okāsaṃ detha, asukassa okāsaṃ dethā”ti vutte “mayaṃ paṭhamataraṃ āgatā, mayhaṃ paṭhamataraṃ āgatā, natthi okāso”ti evaṃ aññamaññaṃ kathentānaṃ saddo ucco ceva mahā ca ahosi. |
For among those high-ranking people, great Khattiya families, great Brahmin families, etc., who came having received great honor, when it was said, "Give way for so-and-so, give way for so-and-so," the sound of them speaking to each other, "We came first, I came first, there is no room," was both high and great. |
kevaṭṭā maññe macchavilopeti kevaṭṭā viya macchavilope. |
"Like fishermen, I suppose, at a fish market" means like fishermen at a fish market. |
tesañhi macchapacchiṃ gahetvā āgatānaṃ vikkiṇanaṭṭhāne “mayhaṃ detha mayhaṃ dethā”ti vadato mahājanassa evarūpo saddo hoti. |
For when they come having taken a basket of fish, the sound of the great crowd saying "Give to me, give to me" at the place of selling is of such a kind. |
mīḷhasukhanti asucisukhaṃ. |
"The pleasure of excrement" means the pleasure of filth. |
middhasukhanti niddāsukhaṃ. |
"The pleasure of torpor" means the pleasure of sleep. |
lābhasakkārasilokasukhanti lābhasakkārañceva vaṇṇabhaṇanañca nissāya uppannasukhaṃ. |
"The pleasure of gain, honor, and fame" means the pleasure that arises depending on gain and honor, and the praise of one's reputation. |
♦ taṃninnāva gamissantīti taṃ tadeva bhagavato gataṭṭhānaṃ gamissanti, anubandhissantiyevāti vuttaṃ hoti. |
♦ "They will go to that very same inclination" means they will go to that very place where the Blessed One has gone; they will follow, it is said. |
tathā hi, bhante, bhagavato sīlapaññāṇanti yasmā tathāvidhaṃ tumhākaṃ sīlañca ñāṇañcāti attho. |
"For so it is, venerable sir, with the Blessed One's virtue and wisdom" means because your virtue and wisdom are of such a kind, is the meaning. |
mā ca mayā yasoti mayā saddhiṃ yasopi mā samāgacchatu. |
"And let not fame come to me" means let fame also not come together with me. |
piyānanti piyajanānaṃ. |
"Of dear ones" means of dear people. |
eso tassa nissandoti esā piyabhāvassa nipphatti. |
"This is its result" means this is the outcome of the state of being dear. |
asubhanimittānuyoganti asubhakammaṭṭhānānuyogaṃ. |
"The practice of the sign of the unattractive" means the practice of the meditation subject of the unattractive. |
subhanimitteti rāgaṭṭhāniye iṭṭhārammaṇe. |
"In the sign of the attractive" means in a desirable object which is a basis for lust. |
eso tassa nissandoti esā tassa asubhanimittānuyogassa nipphatti. |
"This is its result" means this is the outcome of that practice of the sign of the unattractive. |
evamimasmiṃ sutte imesu pañcasu ṭhānesu vipassanāva kathitāti. |
Thus in this sutta, in these five places, insight itself is spoken of. |
♦ pañcaṅgikavaggo tatiyo. |
♦ The Chapter of Five Factors, the third. |
♦ 4. sumanavaggo AN 5: |
♦ 4. The Sumanā Chapter AN 5: |
151 , |
151 , |
♦ 1. sumanasuttavaṇṇanā AN 5.31 |
♦ 1. Commentary on the Sumanā Sutta AN 5: |
151 , |
151 , |
♦ 31. catutthassa paṭhame sumanā rājakumārīti mahāsakkāraṃ katvā patthanaṃ patthetvā evaṃ laddhanāmā rājakaññā. |
♦ 31. In the first of the fourth, "the princess Sumanā" means a royal maiden who had received that name after making a great offering and making a wish. |
vipassisammāsambuddhakālasmiṃ hi nāgaresu “yuddhampi katvā satthāraṃ amhākaṃ gaṇhissāmā”ti senāpatiṃ nissāya buddhappamukhaṃ saṅghaṃ labhitvā paṭipāṭiyā puññāni kātuṃ āraddhesu sabbapaṭhamadivaso senāpatissa vāro ahosi. |
For in the time of the Perfectly Enlightened One Vipassī, when the cities, having declared "We will take the Teacher for ourselves even by fighting," had, relying on the commander-in-chief, obtained the Buddha and the Saṅgha, and had begun to perform meritorious deeds in succession, the first day's turn belonged to the commander-in-chief. |
tasmiṃ divase senāpati mahādānaṃ sajjetvā “ajja yathā añño koci ekabhikkhampi na deti, evaṃ rakkhathā”ti samantā purise ṭhapesi. |
On that day, the commander-in-chief, having prepared a great gift, placed men all around, saying, "Today, make sure that no one else gives even a single monk anything." |
taṃdivasaṃ seṭṭhibhariyā rodamānā pañcahi kumārikāsatehi saddhiṃ kīḷitvā āgataṃ dhītaraṃ āha — “sace, amma, tava pitā jīveyya, ajjāhaṃ paṭhamaṃ dasabalaṃ bhojeyyan”ti. |
On that day, the wife of a merchant, weeping, said to her daughter who had come after playing with five hundred maidens, "If, my dear, your father were alive, today I would be the first to feed the one with ten powers." |
sā taṃ āha — “amma, mā cintayi, ahaṃ tathā karissāmi, yathā buddhappamukho saṅgho amhākaṃ paṭhamaṃ bhikkhaṃ bhuñjissatī”ti. |
She said to her, "Mother, do not worry, I will act in such a way that the Saṅgha with the Buddha at its head will eat our first alms-food." |
tato satasahassagghanikāya suvaṇṇapātiyā nirudakapāyāsaṃ pūretvā sappimadhusakkharādīhi abhisaṅkharitvā aññissā pātiyā paṭikujjitvā taṃ sumanamālāguḷehi parikkhipitvā mālāguḷasadisaṃ katvā bhagavato gāmaṃ pavisanavelāya sayameva ukkhipitvā dhātigaṇaparivutā gharā nikkhami. |
Then, having filled a golden bowl worth a hundred thousand with rice-porridge without water, and having prepared it with ghee, honey, sugar, etc., and having covered it with another bowl, and having surrounded it with garlands of sumana flowers and made it look like a ball of garlands, at the time when the Blessed One was entering the village, she herself, lifting it up, came out of the house surrounded by a group of nurses. |
♦ antarāmagge senāpatino upaṭṭhākā, “amma, mā ito āgamā”ti vadanti. |
♦ On the way, the commander-in-chief's attendants say, "My lady, do not come this way." |
mahāpuññā nāma manāpakathā honti, na ca tesaṃ punappunaṃ bhaṇantānaṃ kathā paṭikkhipituṃ sakkā hoti. |
Those with great merit have a pleasant speech, and it is not possible to reject their words when they speak again and again. |
sā “cūḷapita, mahāpita, mātula, kissa tumhe gantuṃ na dethā”ti āha. |
She said, "Uncle, great uncle, maternal uncle, why do you not let me go?" |
senāpatinā “aññassa kassaci khādanīyaṃ bhojanīyaṃ mā dethā”ti ṭhapitamha, ammāti. |
The commander-in-chief has placed us here, saying, 'Do not give food or drink to anyone else,' my lady. |
kiṃ pana mama hatthe khādanīyaṃ bhojanīyaṃ passathāti? |
But do you see any food or drink in my hand? |
mālāguḷaṃ passāmāti. |
We see a ball of garlands. |
kiṃ tumhākaṃ senāpati mālāpūjampi kātuṃ na detīti? |
Does your commander-in-chief not allow even the offering of garlands? |
deti, ammāti. |
He allows it, my lady. |
tena hi apethāti bhagavantaṃ upasaṅkamitvā “mālāguḷaṃ gaṇhatha bhagavā”ti āha. |
Then move aside." Approaching the Blessed One, she said, "Blessed One, accept the ball of garlands. |
bhagavā ekaṃ senāpatissa upaṭṭhākaṃ oloketvā mālāguḷaṃ gaṇhāpesi. |
The Blessed One, looking at one of the commander-in-chief's attendants, had him accept the ball of garlands. |
sā bhagavantaṃ vanditvā “bhavābhavābhinibbattiyaṃ me sati paritassanajīvitaṃ nāma mā hotu, ayaṃ sumanamālā viya nibbattanibbattaṭṭhāne piyāva homi, nāmena ca sumanāyevā”ti patthanaṃ katvā satthārā “sukhinī hohī”ti vuttā vanditvā padakkhiṇaṃ katvā pakkāmi. |
She, having bowed to the Blessed One, made a wish, "In my arising in existence after existence, let my life not be one of terror; may I be dear in every place I am born, like this sumana garland, and may my name be Sumanā." The Teacher, having said, "Be happy," she bowed, circumambulated him, and departed. |
♦ bhagavāpi senāpatissa gehaṃ gantvā paññattāsane nisīdi. |
♦ The Blessed One also went to the commander-in-chief's house and sat on the prepared seat. |
senāpati yāguṃ gahetvā upagañchi, satthā hatthena pattaṃ pidahi. |
The commander-in-chief approached with rice gruel; the Teacher covered his bowl with his hand. |
nisinno, bhante, bhikkhusaṅghoti . |
The Saṅgha of monks is seated, venerable sir. |
atthi no eko antarāmagge piṇḍapāto laddhoti? |
We received one portion of alms-food on the way. |
mālaṃ apanetvā piṇḍapātaṃ addasa. |
He removed the garland and saw the alms-food. |
cūḷupaṭṭhāko āha — “sāmi mālāti maṃ vatvā mātugāmo vañcesī”ti. |
The junior attendant said, "Master, the woman deceived me, saying 'it is a garland'." |
pāyāso bhagavantaṃ ādiṃ katvā sabbabhikkhūnaṃ pahosi. |
The rice-porridge was sufficient for all the monks, beginning with the Blessed One. |
senāpati attano deyyadhammaṃ adāsi. |
The commander-in-chief gave his own gift. |
satthā bhattakiccaṃ katvā maṅgalaṃ vatvā pakkāmi. |
The Teacher, having finished his meal, spoke a blessing and departed. |
senāpati “kā nāma sā piṇḍapātamadāsī”ti pucchi. |
The commander-in-chief asked, "Who was it that gave the alms-food?" |
seṭṭhidhītā sāmīti. |
The merchant's daughter, master. |
sappaññā itthī, evarūpāya ghare vasantiyā purisassa saggasampatti nāma na dullabhāti kaṃ ānetvā jeṭṭhakaṭṭhāne ṭhapesi? |
"A wise woman; for a man with such a woman living in his house, the bliss of heaven is not difficult to obtain." Whom did he bring and establish in the position of chief? |
♦ sā pitugehe ca senāpatigehe ca dhanaṃ gahetvā yāvatāyukaṃ tathāgatassa dānaṃ datvā puññāni karitvā tato cutā kāmāvacaradevaloke nibbatti. |
♦ She, taking the wealth from her father's house and the commander-in-chief's house, gave donations to the Tathāgata for as long as she lived and performed meritorious deeds, and then, passing away from there, she was reborn in the divine world of the sense-sphere. |
nibbattakkhaṇeyeva jāṇuppamāṇena odhinā sakalaṃ devalokaṃ paripūrayamānaṃ sumanavassaṃ vassi. |
At the moment of her rebirth, a rain of sumana flowers fell, filling the entire divine world with a fragrance knee-high. |
devatā “ayaṃ attanāva attano nāmaṃ gahetvā āgatā”ti “sumanā devadhītā”tvevassā nāmaṃ akaṃsu. |
The deities, thinking "She has come having taken her own name," named her "Sumanā devadhītā" (the goddess Sumanā). |
sā ekanavutikappe devesu ca manussesu ca saṃsarantī nibbattanibbattaṭṭhāne avijahitasumanavassā “sumanā sumanā”tveva nāmā ahosi. |
She, wandering for ninety-one eons among gods and humans, in every place she was reborn, was named "Sumanā, Sumanā," with an unfailing rain of sumana flowers. |
imasmiṃ pana kāle kosalarañño aggamahesiyā kucchismiṃ paṭisandhiṃ gaṇhi. |
At this time, she took conception in the womb of the chief queen of the king of Kosala. |
tāpi pañcasatā kumārikā taṃdivasaññeva tasmiṃ tasmiṃ kule paṭisandhiṃ gahetvā ekadivaseyeva sabbā mātukucchito nikkhamiṃsu. |
Those five hundred maidens also took conception on that very day in their respective families, and all came out of their mothers' wombs on the same day. |
taṃkhaṇaṃyeva jāṇuppamāṇena odhinā sumanavassaṃ vassi. |
At that very moment, a rain of sumana flowers fell with a fragrance knee-high. |
taṃ disvā rājā “pubbe katābhinīhārā esā bhavissatī”ti tuṭṭhamānaso “dhītā me attanāva attano nāmaṃ gahetvā āgatā”ti sumanātvevassā nāmaṃ katvā “mayhaṃ dhītā na ekikāva nibbattissatī”ti nagaraṃ vicināpento ‘pañca dārikāsatāni jātānī”ti sutvā sabbā attanāva posāpesi. |
The king, seeing this, thought "She must be one who has made a resolve in the past," and with a pleased mind, thinking "My daughter has come having taken her own name," he gave her the name Sumanā and, having the city searched, saying "My daughter will not be born alone," and hearing that "five hundred girls have been born," he had them all raised by himself. |
māse māse sampate “ānetvā mama dhītu dassethā”ti āha. |
Every month he would say, "Bring them and show them to my daughter." |
evamesā mahāsakkāraṃ katvā patthanaṃ patthetvā evaṃladdhanāmāti veditabbā. |
Thus she should be known as one who received her name in this way, having made a great offering and made a wish. |
♦ tassā sattavassikakāle anāthapiṇḍikena vihāraṃ niṭṭhāpetvā tathāgatassa dūte pesite satthā bhikkhusaṅghaparivāro sāvatthiṃ agamāsi. |
♦ When she was seven years old, Anāthapiṇḍika, having completed the monastery, sent messengers to the Tathāgata, and the Teacher, surrounded by the Saṅgha of monks, went to Sāvatthī. |
anāthapiṇḍiko gantvā rājānaṃ evamāha — “mahārāja, satthu idhāgamanaṃ amhākampi maṅgalaṃ tumhākampi maṅgalameva, sumanaṃ rājakumāriṃ pañcahi dārikāsatehi saddhiṃ puṇṇaghaṭe ca gandhamālādīni ca gāhāpetvā dasabalassa paccuggamanaṃ pesethā”ti. |
Anāthapiṇḍika went and said to the king, "Great king, the Teacher's coming here is a blessing for us and a blessing for you too. Please send the princess Sumanā with five hundred girls, having them carry full pitchers and perfumes, garlands, etc., to meet the one with ten powers." |
rājā “sādhu mahāseṭṭhī”ti tathā akāsi. |
The king said, "Good, great merchant," and did so. |
sāpi raññā vuttanayeneva gantvā satthāraṃ vanditvā gandhamālādīhi pūjetvā ekamantaṃ aṭṭhāsi. |
She too, in the manner told by the king, went and bowed to the Teacher, and having honored him with perfumes, garlands, etc., stood to one side. |
satthā tassā dhammaṃ desesi. |
The Teacher taught her the Dhamma. |
sā pañcahi kumārikāsatehi saddhiṃ sotāpattiphale patiṭṭhāsi. |
She, along with the five hundred maidens, became established in the fruit of stream-entry. |
aññānipi pañca dārikāsatāni pañca mātugāmasatāni pañca upāsakasatāni tasmiṃyeva khaṇe sotāpattiphalaṃ pāpuṇiṃsu. |
Another five hundred girls, five hundred female lay followers, and five hundred male lay followers also attained the fruit of stream-entry at that very moment. |
evaṃ tasmiṃ divase antarāmaggeyeva dve sotāpannasahassāni jātāni. |
Thus on that day, two thousand stream-enterers were born on the way. |
♦ yena bhagavā tenupasaṅkamīti kasmā upasaṅkamīti? |
♦ "She approached the Blessed One" - why did she approach? |
pañhaṃ pucchitukāmatāya. |
With the desire to ask a question. |
kassapasammāsambuddhakāle kira sahāyakā dve bhikkhū ahesuṃ. |
In the time of the Perfectly Enlightened One Kassapa, it seems, there were two monks who were companions. |
tesu eko sāraṇīyadhammaṃ pūreti, eko bhattaggavattaṃ. |
Of them, one fulfilled the practice of kindliness, one the vow of the dining hall. |
sāraṇīyadhammapūrako itaraṃ āha — “āvuso, adinnassa phalaṃ nāma natthi, attanā laddhaṃ paresaṃ datvā bhuñjituṃ vaṭṭatī”ti. |
The one who fulfilled the practice of kindliness said to the other, "Friend, there is no fruit of what is not given; it is proper to eat after giving to others what one has received." |
itaro pana āha — “āvuso, tvaṃ na jānāsi, deyyadhammaṃ nāma vinipātetuṃ na vaṭṭati, attano yāpanamattameva gaṇhantena bhattaggavattaṃ pūretuṃ vaṭṭatī”ti. |
The other, however, said, "Friend, you do not know; it is not proper to waste the gift of the Dhamma. It is proper to fulfill the vow of the dining hall by taking only enough to sustain oneself." |
tesu ekopi ekaṃ attano ovāde otāretuṃ nāsakkhi. |
Neither of them was able to bring the other to his own instruction. |
dvepi attano paṭipattiṃ pūretvā tato cutā kāmāvacaradevaloke nibbattiṃsu. |
Both, having fulfilled their own practice, passed away from there and were reborn in the divine world of the sense-sphere. |
tattha sāraṇīyadhammapūrako itaraṃ pañcahi dhammehi adhigaṇhi. |
There, the one who fulfilled the practice of kindliness surpassed the other in five things. |
♦ evaṃ te devesu ca manussesu ca saṃsarantā ekaṃ buddhantaraṃ khepetvā imasmiṃ kāle sāvatthiyaṃ nibbattiṃsu. |
♦ Thus they, wandering among gods and humans, having spent one Buddha-interval, were reborn in Sāvatthī at this time. |
sāraṇīyadhammapūrako kosalarañño aggamahesiyā kucchismiṃ paṭisandhiṃ gaṇhi, itaro tassāyeva upaṭṭhākaitthiyā kucchismiṃ paṭisandhiṃ gaṇhi. |
The one who fulfilled the practice of kindliness took conception in the womb of the chief queen of the king of Kosala; the other took conception in the womb of her own attendant woman. |
te dvepi janā ekadivaseneva jāyiṃsu. |
Both were born on the same day. |
te nāmaggahaṇadivase nhāpetvā sirigabbhe nipajjāpetvā dvinnampi mātaro bahi sakkāraṃ saṃvidahiṃsu. |
On the day of the naming ceremony, having been bathed, they were laid down in the royal chamber, and the mothers of both prepared offerings outside. |
tesu sāraṇīyadhammapūrako akkhīni ummīletvā mahantaṃ setacchattaṃ supaññattaṃ sirisayanaṃ alaṅkatapaṭiyattañca nivesanaṃ disvā “ekasmiṃ rājakule nibbattosmī”ti aññāsi. |
Of them, the one who fulfilled the practice of kindliness, opening his eyes and seeing the great white umbrella, the well-prepared royal couch, and the decorated and ready mansion, knew, "I have been reborn in a royal family." |
so “kiṃ nu kho kammaṃ katvā idha nibbattosmī”ti āvajjento “sāraṇīyadhammanissandenā”ti ñatvā “sahāyo me kuhiṃ nu kho nibbatto”ti āvajjento nīcasayane nipannaṃ disvā “ayaṃ bhattaggavattaṃ pūremīti mama vacanaṃ na gaṇhi, imasmiṃ idāni taṃ ṭhāne niggaṇhituṃ vaṭṭatī”ti “samma mama vacanaṃ nākāsī”ti āha. |
He, wondering, "What kamma did I do to be reborn here?" and reflecting, "It is the result of the practice of kindliness," and wondering, "Where has my companion been reborn?" he saw him lying on a low bed and thought, "This one did not accept my words, saying 'I will fulfill the vow of the dining hall'; it is now proper to admonish him in this place," and said, "Friend, you did not do as I said." |
atha kiṃ jātanti. |
And what has happened now? |
passa mayhaṃ sampattiṃ, setacchattassa heṭṭhā sirisayane nipannosmi, tvaṃ nīcamañce thaddhāttharaṇamatte nipannosīti. |
Look at my fortune; I am lying on a royal couch under a white umbrella, while you are lying on a low bed on a hard mattress. |
kiṃ pana tvaṃ etaṃ nissāya mānaṃ karosi, nanu veḷusalākāhi katvā pilotikāya paliveṭhitaṃ sabbametaṃ pathavīdhātumattamevāti? |
And are you proud because of this? Is not all this, made of bamboo strips and wrapped in cloth, just the earth element? |
♦ sumanā tesaṃ kathaṃ sutvā “mama bhātikānaṃ santike koci natthī”ti tesaṃ samīpaṃ gacchantī dvāraṃ nissāya ṭhitā “dhātū”ti vacanaṃ sutvā “idaṃ dhātūti vacanaṃ bahiddhā natthi. |
♦ Sumanā, hearing their conversation, thinking, "There is no one with my brothers," went near them and, standing by the door, heard the word "elements" and thought, "This word 'elements' is not of the outside world. My brothers must be ascetic devaputtas." Thinking, "If I tell my parents, 'they are speaking thus,' they will have them removed, saying 'they are non-human.' Not telling this matter to anyone else, I will ask my father, the great Gotama, the one with ten powers, the spiritual assayer who can cut through doubt." After her morning meal, she approached the king and said, "I will go to attend on the one with ten powers." |
mama bhātikā samaṇadevaputtā bhavissantī”ti cintetvā — “sacāhaṃ ‘ime evaṃ kathentī’ti mātāpitūnaṃ kathessāmi, ‘amanussā ete’ti nīharāpessanti. |
The king had five hundred chariots yoked. |
idaṃ kāraṇaṃ aññassa akathetvā kaṅkhacchedakaṃ purisaheraññikaṃ mama pitaraṃ mahāgotamadasabalaṃyeva pucchissāmī”ti bhuttapātarāsā rājānaṃ upasaṅkamitvā “dasabalassa upaṭṭhānaṃ gamissāmī”ti āha. |
For on the surface of Jambudīpa, only three maidens received five hundred chariots from their fathers: Cundī, the princess, daughter of King Bimbisāra; Visākhā, daughter of the merchant Dhanañcaya; and this princess Sumanā. |
rājā pañca rathasatāni yojāpesi. |
She, taking perfumes and garlands and standing in her chariot, surrounded by five hundred chariots, thinking, "I will ask this question," approached the Blessed One. |
jambudīpatalasmiñhi tissova kumāriyo pitūnaṃ santikā pañca rathasatāni labhiṃsu — bimbisārarañño dhītā cundī rājakaññā, dhanañcayassa seṭṭhissa dhītā visākhā, ayaṃ sumanā rājakaññāti. |
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sā gandhamālaṃ ādāya rathe ṭhitā pañcarathasataparivārā “imaṃ pañhaṃ pucchissāmī”ti yena bhagavā tenupasaṅkami. |
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♦ idhassūti idha bhaveyyuṃ. |
♦ "Here there might be" means here there might be. |
eko dāyakoti eko attanā laddhalābhato parassa datvā paribhuñjanako sāraṇīyadhammapūrako. |
"One is a giver" means one who, from the gain he has received, gives to another before partaking, a fulfiller of the practice of kindliness. |
eko adāyakoti eko attanā laddhaṃ parassa adatvā paribhuñjanako bhattaggavattapūrako. |
"One is not a giver" means one who partakes of what he has received without giving to another, a fulfiller of the vow of the dining hall. |
devabhūtānaṃ pana nesanti devabhūtānaṃ etesaṃ. |
"But of those who have become gods" means of those who have become gods. |
adhigaṇhātīti adhibhavitvā gaṇhāti ajjhottharati atiseti. |
"He surpasses" means he overcomes and takes, he spreads over, he excels. |
ādhipateyyenāti jeṭṭhakakāraṇena. |
"By sovereignty" means for the reason of being chief. |
imehi pañcahi ṭhānehīti sesadeve sakko devarājā viya imehi pañcahi kāraṇehi adhigaṇhāti. |
"By these five things" means just as Sakka, king of the gods, surpasses the other gods, so he surpasses by these five reasons. |
mānusakenātiādīsu āyunā mahākassapatthero viya bākulatthero viya ānandatthero viya ca, vaṇṇena mahāgatimbābhayatthero viya bhaṇḍāgārāmacco viya ca, sukhena raṭṭhapālakulaputto viya soṇaseṭṭhiputto viya yasadārako viya ca, yasena dhammāsoko viya, tathā ādhipaccenāti imehi pañcahi kāraṇehi atireko jeṭṭhako hoti. |
In "by human," etc., by lifespan, like the Elder Mahākassapa, like the Elder Bākula, and like the Elder Ānanda; by beauty, like the Elder Mahāgatimbābhaya and like the minister of the treasury; by happiness, like the young gentleman Raṭṭhapāla, like the merchant's son Soṇa, and like the young man Yasa; by fame, like Dhammāsoka; and likewise by sovereignty, by these five reasons he is superior, he is chief. |
♦ yācitova bahulanti bākulatthera-sīvalitthera-ānandattherādayo viya yācitova bahulaṃ cīvarādīni paribhuñjatīti imehi kāraṇehi atireko hoti jeṭṭhako. |
♦ "He often uses what is requested" means, like the Elder Bākula, the Elder Sīvali, the Elder Ānanda, and others, he often uses robes, etc., that are requested; for these reasons he is superior, he is chief. |
yadidaṃ vimuttiyā vimuttinti yaṃ ekassa vimuttiyā saddhiṃ itarassa vimuttiṃ ārabbha nānākaraṇaṃ vattabbaṃ bhaveyya, taṃ na vadāmīti attho. |
"Which is liberation by liberation" means whatever distinction should be stated concerning the liberation of one with the liberation of the other, I do not say that, is the meaning. |
sattavassikadārako vā hi vimuttiṃ paṭivijjhatu vassasatikatthero vā bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā devo vā māro vā brahmā vā, paṭividdhalokuttaramagge nānattaṃ nāma natthi. |
For whether a seven-year-old child attains liberation, or a hundred-year-old elder, or a monk, or a nun, or a male lay follower, or a female lay follower, or a god, or Māra, or Brahmā, there is no difference in the supramundane path that has been realized. |
alamevāti yuttameva. |
"It is indeed fitting" means it is indeed proper. |
yatra hi nāmāti yāni nāma. |
"Where indeed" means what indeed. |
♦ gacchaṃ ākāsadhātuyāti ākāsena gacchanto. |
♦ "Going through the element of space" means going through the sky. |
saddhoti ratanattayaguṇānaṃ saddhātā. |
"Faithful" means one who has faith in the virtues of the three jewels. |
thanayanti gajjanto. |
"Thundering" means roaring. |
vijjumālīti mālāsadisāya meghamukhe carantiyā vijjulatāya samannāgato. |
"Garlanded with lightning" means endowed with lightning that moves in the face of a cloud like a garland. |
satakkakūti satakūṭo, ito cito ca uṭṭhitena valāhakakūṭasatena samannāgatoti attho. |
"With a hundred peaks" means with a hundred peaks; endowed with a hundred peaks of clouds that have arisen here and there, is the meaning. |
dassanasampannoti sotāpanno. |
"Endowed with vision" means a stream-enterer. |
bhogaparibyūḷhoti udakoghena viya dānavasena dīyamānehi bhogehi paribyūḷho, devalokaṃ sampāpitoti attho. |
"Engulfed by possessions" means engulfed by possessions given by way of donation, like by a flood of water; he has reached the divine world, is the meaning. |
peccāti paraloke. |
"In the next world" means in the world to come. |
sagge pamodatīti yasmiṃ sagge uppajjati, tattheva modatīti. |
"He rejoices in heaven" means in whichever heaven he is born, there he rejoices. |
♦ 2. cundīsuttavaṇṇanā AN 5.32 |
♦ 2. Commentary on the Cundī Sutta AN 5: |
161 |
161 |
♦ 32. dutiye pañcahi rathasatehīti bhuttapātarāsā pitu santikaṃ pesetvā pañca rathasatāni yojāpetvā tehi parivutāti attho. |
♦ 32. In the second, "with five hundred chariots" means, after her morning meal, having sent to her father, she had five hundred chariots yoked and was surrounded by them, is the meaning. |
upasaṅkamīti bhātarā saddhiṃ pavattitaṃ pañhasākacchaṃ pucchissāmīti gandhamālacuṇṇādīni ādāya upasaṅkami. |
"She approached" means, thinking "I will ask about the discussion on the question that arose with my brother," she approached, taking perfumed powder, etc. |
yadeva so hotīti yadā eva so hoti. |
"When he is that" means when he is that. |
atha vā yo eva so hoti. |
Or, "whoever he is." |
ariyakantāni sīlānīti maggaphalasampayuttāni sīlāni. |
"Virtues dear to the noble ones" means the virtues associated with the path and fruit. |
tāni hi ariyānaṃ kantāni honti, bhavantarepi na pariccajanti. |
For they are dear to the noble ones; they do not abandon them even in another existence. |
sesaṃ catukkanipāte aggappasādasutte vuttanayeneva veditabbaṃ. |
The rest should be understood in the same way as stated in the Aggappasāda Sutta in the Book of Fours. |
♦ 3. uggahasuttavaṇṇanā AN 5.33 |
♦ 3. Commentary on the Uggaha Sutta |
♦ 33. tatiye bhaddiyeti bhaddiyanagare. |
♦ 33. In the third, "at Bhaddiya" means in the city of Bhaddiya. |
jātiyāvaneti sayaṃjāte aropite himavantena saddhiṃ ekābaddhe vanasaṇḍe, taṃ nagaraṃ upanissāya tasmiṃ vane viharatīti attho. |
"In the Jātiyāvana" means in a grove that grew by itself, unplanted, connected with the Himavant, he dwells in that forest near the city, is the meaning. |
attacatutthoti attanā catuttho. |
"The fourth of himself" means he himself as the fourth. |
kasmā panesa bhagavantaṃ attacatutthaṃyeva nimantesi? |
But why did he invite the Blessed One only as the fourth of himself? |
gehe kirassa maṅgalaṃ mahantaṃ, tattha mahantena saṃvidhānena bahū manussā sannipatissanti. |
It seems there was a great festival at his house, and many people would gather there with great arrangements. |
te bhikkhusaṅghaṃ parivisantena dussaṅgahā bhavissantīti attacatutthaṃyeva nimantesi. |
He thought it would be difficult to manage them while serving the Saṅgha of monks, so he invited him only as the fourth of himself. |
api cassa evampi ahosi — “daharakumārikāyo mahābhikkhusaṅghamajjhe satthari ovadante olīnamanā ovādaṃ gahetuṃ na sakkuṇeyyun”ti. |
And it also occurred to him thus: "Young maidens, with timid minds in the midst of a great Saṅgha of monks while the Teacher is giving instruction, would not be able to grasp the instruction." |
imināpi kāraṇena attacatutthameva nimantesi. |
For this reason also he invited him only as the fourth. |
ovadatu tāsaṃ, bhanteti, bhante bhagavā, etāsaṃ ovadatu, etā ovadatūti attho. |
"Let him instruct them, venerable sir," means, venerable sir, let the Blessed One instruct them, let him instruct these, is the meaning. |
upayogatthasmiñhi etaṃ sāmivacanaṃ. |
This genitive case is in the sense of 'for the purpose of'. |
yaṃ tāsanti yaṃ ovādānusāsanaṃ etāsaṃ. |
"Whatever for them" means whatever instruction and guidance for them. |
evañca pana vatvā so seṭṭhi “imā mama santike ovādaṃ gaṇhamānā harāyeyyun”ti bhagavantaṃ vanditvā pakkāmi. |
And having said this, that merchant, thinking "They might be shy while receiving instruction in my presence," bowed to the Blessed One and departed. |
♦ bhattūti sāmikassa. |
♦ "Of the husband" means of the master. |
anukampaṃ upādāyāti anuddayaṃ paṭicca. |
"Out of compassion" means on account of kindness. |
pubbuṭṭhāyiniyoti sabbapaṭhamaṃ uṭṭhānasīlā. |
"Rising first" means having the habit of rising first of all. |
pacchānipātiniyoti sabbapacchā nipajjanasīlā. |
"Lying down last" means having the habit of lying down last of all. |
itthiyā hi paṭhamataraṃ bhuñjitvā sayanaṃ āruyha nipajjituṃ na vaṭṭati, sabbe pana gehaparijane bhojetvā upakaraṇabhaṇḍaṃ saṃvidhāya gorūpādīni āgatānāgatāni ñatvā sve kattabbakammaṃ vicāretvā kuñcikāmuddikaṃ hatthe katvā sace bhojanaṃ atthi, bhuñjitvā, no ce atthi, aññaṃ pacāpetvā sabbe santappetvā pacchā nipajjituṃ vaṭṭati. |
For it is not proper for a woman to eat first and go to bed and lie down; but after feeding all the people of the house, arranging the utensils, knowing whether the cattle, etc., have come or not, considering the work to be done the next day, taking the keys and seal in her hand, if there is food, she should eat; if there is not, she should have something else cooked, and after satisfying everyone, she should lie down last. |
nipannāyapi yāva sūriyuggamanā niddāyituṃ na vaṭṭati, sabbapaṭhamaṃ pana uṭṭhāya dāsakammakare pakkosāpetvā “idañcidañca kammaṃ karothā”ti kammantaṃ vicāretvā dhenuyo duhāpetvā sabbaṃ gehe kattabbakiccaṃ attano paccakkhaṃyeva kātuṃ vaṭṭati . |
Even after lying down, it is not proper to sleep until sunrise; but rising first of all and calling the servants and workers and saying, "Do this and that work," and having the work of the house arranged, and having the cows milked, it is proper for her to do all the duties of the house directly herself. |
etamatthaṃ sandhāya “pubbuṭṭhāyiniyo pacchānipātiniyo”ti āha. |
It is in reference to this that "rising first, lying down last" is said. |
“kiṃkārapaṭissāviniyoti kiṃ karoma kiṃ karomā”ti mukhaṃ oloketvā vicaraṇasīlā. |
Responsive to what is to be done" means having the habit of looking at the face and moving about, saying "What shall we do? What shall we do? |
manāpacāriniyoti manāpaṃyeva kiriyaṃ karaṇasīlā. |
"Behaving pleasantly" means having the habit of doing only pleasant actions. |
piyavādiniyoti piyameva vacanaṃ vādanasīlā. |
"Speaking kindly" means having the habit of speaking only kind words. |
pūjessāmāti catupaccayapūjāya pūjayissāma. |
"We will honor" means we will honor with the four requisites. |
♦ abbhāgateti attano santikaṃ āgate. |
♦ "To the guests" means to those who have come to her. |
āsanodakena paṭipūjessāmāti āsanena ca pādadhovanaudakena ca pūjayissāma. |
"We will honor with a seat and water" means we will honor with a seat and with water for washing the feet. |
ettha ca mātāpitūnaṃ devasikaṃ sakkāro kātabbo. |
And here, daily honors should be paid to one's parents. |
samaṇabrāhmaṇānaṃ pana abbhāgatānaṃ āsanaṃ datvā pādadhovanañca dātabbaṃ, sakkāro ca kātabbo. |
But to ascetics and brahmins who are guests, a seat should be given and water for washing the feet should be given, and honor should be paid. |
♦ uṇṇāti eḷakalomaṃ. |
♦ "Wool" means sheep's wool. |
tattha dakkhā bhavissāmāti eḷakalomānaṃ vijaṭanadhovanarajanaveṇikaraṇādīsu kappāsassa ca vaṭṭanapisanaphoṭanakantanādīsu chekā bhavissāma. |
"We will be skilled in that" means we will be expert in the disentangling, washing, dyeing, braiding, etc., of sheep's wool, and in the rolling, ginning, carding, spinning, etc., of cotton. |
tatrupāyāyāti tasmiṃ uṇṇākappāsasaṃvidhāne upāyabhūtāya “imasmiṃ kāle idaṃ nāma kātuṃ vaṭṭatī”ti evaṃ pavattāya vīmaṃsāya samannāgatā. |
For that means" means endowed with the investigation that is a means in that arranging of wool and cotton, which proceeds thus, "at this time it is proper to do this. |
alaṃ kātuṃ alaṃ saṃvidhātunti attanā kātumpi parehi kārāpetumpi yuttā ceva samatthā ca bhavissāmāti attho. |
"Fit to do, fit to arrange" means we will be both fit and able to do it ourselves and to have it done by others, is the meaning. |
♦ katañca katato jānissāma, akatañca akatatoti sakaladivasaṃ idaṃ nāma kammaṃ katvā āgatānaṃ, upaḍḍhadivasaṃ idaṃ nāma kammaṃ katvā āgatānaṃ, nikkammānaṃ gehe nisinnānaṃ idaṃ nāma dātuñca evañca kātuṃ vaṭṭatīti evaṃ jānissāma. |
♦ "We will know what is done as done, and what is not done as not done" means we will know, for those who have come after doing this work for the whole day, for those who have come after doing this work for half a day, for those who are idle and sitting at home, it is proper to give this and to do thus. |
gilānakānañca balābalanti sace hi gilānakāle tesaṃ bhesajjabhojanādīni datvā rogaṃ phāsuṃ na karonti, “ime arogakāle amhe yaṃ icchanti, taṃ kārenti. |
"And the strength and weakness of the sick" means for if, during their sickness, they do not make the disease better by giving them medicine, food, etc., they, thinking "These people make us do whatever they want when we are healthy. When we are sick, they do not even know if we are alive," become disaffected and afterwards do not do their duties, or do them badly. |
gilānakāle atthi bhāvampi no na jānantī”ti virattarūpā pacchā kiccāni na karonti, dukkaṭāni vā karonti. |
Therefore, knowing their strength and weakness, "we will know what should be given and what should be done," this is what he teaches you should learn. |
tasmā nesaṃ balābalaṃ ñatvā dātabbañca kātabbañca jānissāmāti evaṃ tumhehi sikkhitabbanti dasseti. |
"And his food and drink" means and the food and drink for the people within. |
khādanīyaṃ bhojanīyañcassāti khādanīyañca bhojanīyañca assa antojanassa. |
"By their share" means by the share that is to be received; according to the portion that each is to receive, is the meaning. |
paccaṃsenāti paṭilabhitabbena aṃsena, attano attano laddhabbakoṭṭhāsānurūpenāti attho. |
"We will share" means we will give. |
saṃvibhajissāmāti dassāma. |
"We will provide" means we will supply. |
sampādessāmāti sampādayissāma. |
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♦ adhuttīti purisadhuttasurādhuttatāvasena adhuttiyo. |
♦ "Not wanton" means not wanton by way of being profligate with men or profligate with liquor. |
athenīti atheniyo acoriyo. |
"Not thieves" means not thievish, not robbers. |
asoṇḍīti surāsoṇḍatādivasena asoṇḍiyo. |
"Not drunkards" means not drunkards by way of being fond of liquor, and so on. |
♦ evaṃ suttantaṃ niṭṭhapetvā idāni gāthāhi kūṭaṃ gaṇhanto yo naṃ bharati sabbadātiādimāha. |
♦ Thus, having finished the sutta, now, bringing it to a climax with verses, he said, "He who supports her always," etc. |
tattha bharatīti posati paṭijaggati. |
Therein, "supports" means nourishes, looks after. |
sabbakāmaharanti sabbakāmadadaṃ. |
"Bringer of all desires" means giver of all desires. |
sotthīti suitthī. |
"A good wife" means a good woman. |
evaṃ vattatīti ettakaṃ vattaṃ pūretvā vattati. |
"She lives thus" means she lives, fulfilling this much of her duties. |
manāpā nāma te devāti nimmānaratī devā. |
"Those gods are called 'delightful'" means the gods of the Nimmānaratī heaven. |
te hi icchiticchitaṃ rūpaṃ māpetvā abhiramaṇato nimmānaratīti ca manāpāti ca vuccantīti. |
For because they delight, creating whatever form they wish, they are called 'Nimmānaratī' and 'delightful'. |
♦ 4. sīhasenāpatisuttavaṇṇanā AN 5.34 |
♦ 4. Commentary on the Sīhasenāpati Sutta (Commander Sīha Sutta) |
♦ 34. catutthe sandiṭṭhikanti sāmaṃ passitabbakaṃ. |
♦ 34. In the fourth, "visible for oneself" means to be seen by oneself. |
dāyakoti dānasūro. |
"A giver" means a hero in giving. |
na so saddhāmattakeneva tiṭṭhati, pariccajitumpi sakkotīti attho. |
The meaning is that he does not stand merely by faith, he is also able to renounce. |
dānapatīti yaṃ dānaṃ deti, tassa pati hutvā deti, na dāso, na sahāyo. |
"A master of giving" means whatever gift he gives, he gives as its master, not as a slave, not as a friend. |
yo hi attanā madhuraṃ bhuñjati, paresaṃ amadhuraṃ deti, so dānasaṅkhātassa deyyadhammassa dāso hutvā deti. |
He who eats what is sweet himself and gives what is not sweet to others, he gives as a slave to the gift designated as a gift. |
yo yaṃ attanā bhuñjati, tadeva deti, so sahāyo hutvā deti. |
He who gives the same as he himself eats, he gives as a friend. |
yo pana attanā yena kenaci yāpeti, paresaṃ madhuraṃ deti, so pati jeṭṭhako sāmī hutvā deti. |
But he who gets by with whatever for himself and gives what is sweet to others, he gives as a master, a chief, a lord. |
tādisaṃ sandhāya vuttaṃ — “dānapatī”ti. |
It is in reference to such a one that "a master of giving" is said. |
♦ amaṅkubhūtoti na nittejabhūto. |
♦ "Not dejected" means not without spirit. |
visāradoti ñāṇasomanassappatto. |
"Confident" means having attained knowledge and joy. |
sahabyataṃ gatāti sahabhāvaṃ ekībhāvaṃ gatā. |
"Have gone into fellowship" means have gone into a state of fellowship, a state of oneness. |
katāvakāsāti yena kammena tattha avakāso hoti, tassa katattā katāvakāsā. |
"Have made an opportunity" means because the kamma by which there is an opportunity there has been done, they have made an opportunity. |
taṃ pana yasmā kusalameva hoti, tasmā katakusalāti vuttaṃ. |
But since that is only wholesome, it is said "have done what is wholesome." |
modareti modanti pamodanti. |
They rejoice, they delight, they exult. |
asitassāti anissitassa tathāgatassa. |
"Of the unattached one" means of the Tathāgata who is not attached. |
tādinoti tādilakkhaṇaṃ pattassa. |
"Of the one who is such" means of one who has attained the state of being such. |
♦ 5. dānānisaṃsasuttavaṇṇanā AN 5.35 |
♦ 5. Commentary on the Dānānisaṃsa Sutta (Benefits of Giving Sutta) AN 5: |
191 , |
191 , |
♦ 35. pañcame gihidhammā anapagato hotīti akhaṇḍapañcasīlo hoti. |
♦ 35. In the fifth, "he has not departed from the householder's duties" means he has the five precepts unbroken. |
sataṃ dhammaṃ anukkamanti sappurisānaṃ mahāpurisānaṃ dhammaṃ anukkamanto . |
"Following the Dhamma of the good" means following the Dhamma of the good, the great beings. |
santo naṃ bhajantīti sappurisā buddhapaccekabuddhatathāgatasāvakā etaṃ bhajanti. |
"The good associate with him" means the good, the Buddhas, Paccekabuddhas, and the disciples of the Tathāgata, associate with him. |
♦ 6. kāladānasuttavaṇṇanā AN 5.36 |
♦ 6. Commentary on the Kāladāna Sutta (Timely Giving Sutta) |
♦ 36. chaṭṭhe kāladānānīti yuttadānāni, pattadānāni anucchavikadānānīti attho. |
♦ 36. In the sixth, "timely gifts" means fitting gifts, appropriate gifts, suitable gifts, is the meaning. |
navasassānīti aggasassāni. |
"New grain" means the first grain. |
navaphalānīti ārāmato paṭhamuppannāni aggaphalāni. |
"New fruits" means the first-produced, choice fruits from a garden. |
paṭhamaṃ sīlavantesu patiṭṭhāpetīti paṭhamaṃ sīlavantānaṃ datvā pacchā attanā paribhuñjati. |
"He first establishes in the virtuous" means he first gives to the virtuous and then partakes himself. |
vadaññūti bhāsitaññū. |
"Generous" means knowing what to say. |
kālena dinnanti yuttappattakālena dinnaṃ. |
"Given at the right time" means given at a fitting, appropriate time. |
anumodantīti ekamante ṭhitā anumodanti. |
"They rejoice" means standing to one side, they rejoice. |
veyyāvaccanti kāyena veyyāvaṭikakammaṃ karonti. |
"Service" means they do service with their body. |
appaṭivānacittoti anukkaṇṭhitacitto. |
"With a mind not reluctant" means with a mind not grudging. |
yattha dinnaṃ mahapphalanti yasmiṃ ṭhāne dinnaṃ mahapphalaṃ hoti, tattha dadeyya. |
"Where a gift has great fruit" means where a gift given has great fruit, there one should give. |
♦ 7. bhojanasuttavaṇṇanā AN 5.37 |
♦ 7. Commentary on the Bhojana Sutta (Food Sutta) |
♦ 37. sattame āyuṃ detīti āyudānaṃ deti. |
♦ 37. In the seventh, "he gives life" means he gives the gift of life. |
vaṇṇanti sarīravaṇṇaṃ. |
"Beauty" means bodily beauty. |
sukhanti kāyikacetasikasukhaṃ. |
"Happiness" means bodily and mental happiness. |
balanti sarīrathāmaṃ. |
"Strength" means bodily strength. |
paṭibhānanti yuttamuttappaṭibhānaṃ. |
"Eloquence" means the eloquence of right and wrong speech. |
♦ 8. saddhasuttavaṇṇanā AN 5.38 |
♦ 8. Commentary on the Saddha Sutta (Faith Sutta) |
♦ 38. aṭṭhame anukampantīti anuggaṇhanti. |
♦ 38. In the eighth, "they have compassion" means they support. |
khandhimāva mahādumoti khandhasampanno mahārukkho viya. |
"Like a great tree with a trunk" means like a great tree endowed with a trunk. |
manorame āyataneti ramaṇīye samosaraṇaṭṭhāne. |
"To a pleasant resort" means to a delightful meeting place. |
chāyaṃ chāyatthikā yantīti chāyāya atthikāva chāyaṃ upagacchanti. |
"Those who want shade go to the shade" means those who want shade go to the shade. |
nivātavuttinti nīcavuttiṃ. |
"Of humble demeanor" means of low demeanor. |
atthaddhanti kodhamānathaddhatāya rahitaṃ. |
"Not stiff" means free from the stiffness of anger and conceit. |
soratanti soraccena sucisīlena samannāgataṃ. |
"Gentle" means endowed with gentleness, with pure virtue. |
sakhilanti sammodakaṃ. |
"Friendly" means affable. |
♦ 9. puttasuttavaṇṇanā AN 5.39 |
♦ 9. Commentary on the Putta Sutta (Son Sutta) |
♦ 39. navame bhato vā no bharissatīti amhehi thaññapāyanahatthapādavaḍḍhanādīhi bhato paṭijaggito amhe mahallakakāle hatthapādadhovana-nhāpanayāgubhattadānādīhi bharissati. |
♦ 39. In the ninth, "having been supported by us, he will support us" means, having been supported and looked after by us with suckling, developing his hands and feet, etc., he will support us in our old age by washing our hands and feet, bathing us, giving us gruel and rice, etc. |
kiccaṃ vā no karissatīti attano kammaṃ ṭhapetvā amhākaṃ rājakulādīsu uppannaṃ kiccaṃ gantvā karissati . |
"Or he will do our work for us" means, setting aside his own work, he will go and do the work that has arisen for us in the royal court, etc. |
kulavaṃso ciraṃ ṭhassatīti amhākaṃ santakaṃ khettavatthuhiraññasuvaṇṇādiṃ avināsetvā rakkhante putte kulavaṃso ciraṃ ṭhassati, amhehi vā pavattitāni salākabhattādīni anupacchinditvā pavattessati, evampi no kulavaṃso ciraṃ ṭhassati. |
"The family line will last long" means our sons, preserving without destroying the fields, land, gold, silver, etc., that belong to us, the family line will last long; or, they will continue without interrupting the ticket-food, etc., that we have established, thus also our family line will last long. |
dāyajjaṃ paṭipajjissatīti kulavaṃsānurūpāya paṭipattiyā attānaṃ dāyajjārahaṃ karonto amhākaṃ santakaṃ dāyajjaṃ paṭipajjissati. |
"He will succeed to the inheritance" means, by a practice befitting the family line, making himself worthy of the inheritance, he will succeed to our inheritance. |
dakkhiṇaṃ anuppadassatīti pattidānaṃ katvā tatiyadivasato paṭṭhāya dānaṃ anuppadassati. |
"He will offer an offering" means, having made an offering of the dedication of merit, from the third day onwards he will offer a gift. |
♦ santo sappurisāti imasmiṃ ṭhāne mātāpitūsu sammā paṭipattiyā santo sappurisāti veditabbā. |
♦ "The good, the virtuous" - in this place, they should be known as the good, the virtuous, by their right conduct towards their parents. |
pubbe katamanussaranti mātāpitūhi paṭhamataraṃ kataguṇaṃ anussarantā. |
"Remembering what was done before" means remembering the good deeds done first by their parents. |
ovādakārīti mātāpitūhi dinnassa ovādassa kattā. |
"A doer of their instructions" means a doer of the instructions given by their parents. |
bhataposīti yehi bhato, tesaṃ posako. |
"A supporter of those by whom he was supported" means a supporter of those by whom he was supported. |
pasaṃsiyoti diṭṭheva dhamme mahājanena pasaṃsitabbo hoti. |
"Worthy of praise" means he is to be praised by the great multitude in this very life. |
♦ 10. mahāsālaputtasuttavaṇṇanā AN 5.40 |
♦ 10. Commentary on the Mahāsālaputta Sutta (Sons of Great Sal Trees Sutta) |
♦ 40. dasame mahāsālāti mahārukkhā. |
♦ 40. In the tenth, "great sal trees" means great trees. |
sākhāpattapalāsena vaḍḍhantīti khuddakasākhāhi ca pattasaṅkhātena ca palāsena vaḍḍhanti. |
"They grow with branches, leaves, and foliage" means they grow with small branches and with foliage designated as leaves. |
araññasminti agāmake padese. |
"In a forest" means in a region without villages. |
brahāvaneti mahāvane aṭaviyaṃ. |
"In a great wood" means in a large forest, in a jungle. |
sesaṃ sabbattha uttānatthamevāti. |
The rest everywhere is of plain meaning. |
♦ sumanavaggo catuttho. |
♦ The Sumanā Chapter, the fourth. |
♦ 5. muṇḍarājavaggo |
♦ 5. The Muṇḍarāja Chapter |
♦ 1. ādiyasuttavaṇṇanā AN 5.41 |
♦ 1. Commentary on the Ādiya Sutta (Taking Sutta) |
♦ 41. pañcamassa paṭhame bhogānaṃ ādiyāti bhogānaṃ ādātabbakāraṇāni. |
♦ 41. In the first of the fifth, "the reasons for taking possessions" means the causes for acquiring possessions. |
uṭṭhānavīriyādhigatehīti uṭṭhānasaṅkhātena vīriyena adhigatehi. |
"Acquired by the energy of exertion" means acquired by the energy designated as exertion. |
bāhābalaparicitehīti bāhubalena sañcitehi. |
"Amassed by the strength of arms" means gathered by the strength of the arms. |
sedāvakkhittehīti sedaṃ avakkhipetvā uppāditehi. |
"Produced by the sweat poured forth" means produced by pouring forth sweat. |
dhammikehīti dhammayuttehi. |
"Righteous" means connected with the Dhamma. |
dhammaladdhehīti dasakusalakammaṃ akopetvā laddhehi. |
"Righteously obtained" means obtained without violating the ten wholesome paths of action. |
pīṇetīti pīṇitaṃ thūlaṃ karoti. |
"He nourishes" means he makes nourished, fat. |
sesamettha catukkanipāte vuttanayeneva veditabbaṃ. |
The rest here should be understood in the same way as stated in the Book of Fours. |
dutiyaṃ uttānatthameva. |
The second is of plain meaning. |
♦ 3. iṭṭhasuttavaṇṇanā AN 5.43 |
♦ 3. Commentary on the Iṭṭha Sutta (Wished-for Sutta) |
♦ 43. tatiye āyusaṃvattanikā paṭipadāti dānasīlādikā puññapaṭipadā. |
♦ 43. In the third, "the practice leading to long life" means the meritorious practice of giving, virtue, etc. |
sesesupi eseva nayo. |
The same method applies to the others as well. |
atthābhisamayāti atthassa abhisamāgamena, atthappaṭilābhenāti vuttaṃ hoti. |
"For the attainment of the goal" means by the attainment of the goal; "by the acquisition of the goal" is what is said. |
♦ 4. manāpadāyīsuttavaṇṇanā AN 5.44 |
♦ 4. Commentary on the Manāpadāyī Sutta (Giver of the Pleasing Sutta) |
♦ 44. catutthe uggoti guṇehi uggatattā evaṃladdhanāmo. |
♦ 44. In the fourth, "Ugga" is the name he received because he was eminent in virtues. |
sālapupphakaṃ khādanīyanti catumadhurayojitena sālipiṭṭhena kataṃ sālapupphasadisaṃ khādanīyaṃ. |
"A food like a sal flower" means a food like a sal flower, made with sal tree flour mixed with the four sweets. |
tañhi paññāyamānavaṇṭapattakesaraṃ katvā jīrakādisambhārayutte sappimhi pacitvā sappiṃ vinivattetvā kolumbe pūretvā gandhavāsaṃ gāhāpetvā pidahitvā lañchetvā ṭhapitaṃ hoti. |
For it is made with a visible stalk, petals, and filaments, cooked in ghee with spices like cumin, the ghee is drained, it is filled into a bamboo tube, scented, sealed, and kept. |
taṃ so yāguṃ pivitvā nisinnassa bhagavato antarabhatte dātukāmo evamāha. |
He, wishing to give it to the Blessed One in the middle of his meal while he was sitting after drinking gruel, said this. |
paṭiggahesi bhagavāti desanāmattametaṃ, upāsako pana taṃ bhagavato ca pañcannañca bhikkhusatānaṃ adāsi. |
"The Blessed One accepted it" - this is just a statement of the teaching; but the lay follower gave it to the Blessed One and to the five hundred monks. |
yathā ca taṃ, evaṃ sūkaramaṃsādīnipi. |
And just as that, so also the pork, etc. |
tattha sampannakolakanti sampannabadaraṃ. |
Therein, "ripe jujube" means ripe jujube fruit. |
sūkaramaṃsanti madhurarasehi badarehi saddhiṃ jīrakādisambhārehi yojetvā pakkaṃ ekasaṃvaccharikasūkaramaṃsaṃ. |
"Pork" means the meat of a one-year-old pig, cooked with sweet jujubes and spices like cumin. |
nibbattatelakanti vinivattitatelaṃ. |
"With the oil removed" means with the fat drained off. |
nāliyasākanti sālipiṭṭhena saddhiṃ madditvā jīrakādisaṃyutte sappimhi pacitvā catumadhurena yojetvā vāsaṃ gāhāpetvā ṭhapitaṃ nāliyasākaṃ. |
"Nāḷiya greens" means nāḷiya greens, crushed with sal tree flour, cooked in ghee with spices like cumin, mixed with the four sweets, scented, and kept. |
netaṃ bhagavato kappatīti ettha akappiyaṃ upādāya kappiyampi na kappatīti vuttaṃ, seṭṭhi pana sabbampi taṃ āharāpetvā rāsiṃ katvā yaṃ yaṃ akappiyaṃ, taṃ taṃ antarāpaṇaṃ pahiṇitvā kappiyaṃ upabhogaparibhogabhaṇḍaṃ adāsi. |
"This is not allowable for the Blessed One" - here, on account of what is not allowable, what is allowable is also said to be not allowable; but the merchant, having had it all brought and made into a pile, sent whatever was not allowable to the market and gave the allowable consumable and usable goods. |
candanaphalakaṃ nātimahantaṃ dīghato aḍḍhateyyaratanaṃ, tiriyaṃ diyaḍḍharatanaṃ, sāravarabhaṇḍattā pana mahagghaṃ ahosi. |
"A sandalwood plank," not very large, two and a half cubits long, one and a half cubits wide, but because it was an excellent item, it was very valuable. |
bhagavā taṃ paṭiggahetvā khaṇḍākhaṇḍikaṃ chedāpetvā bhikkhūnaṃ añjanapisanatthāya dāpesi. |
The Blessed One, having accepted it, had it cut into pieces and gave it to the monks for grinding ointment. |
♦ ujjubhūtesūti kāyavācācittehi ujukesu. |
♦ "To the upright" means to those who are upright in body, speech, and mind. |
chandasāti pemena. |
"With devotion" means with love. |
cattantiādīsu pariccāgavasena cattaṃ. |
In "given," etc., it is given by way of renunciation. |
muttacāgatāya muttaṃ. |
It is released by being a released gift. |
anapekkhacittatāya cittena na uggahitanti anuggahītaṃ. |
It is not grasped by the mind because of an indifferent mind. |
khettūpameti viruhanaṭṭhena khettasadise. |
"Like a field" means like a field in the sense of growing. |
♦ aññataraṃ manomayanti suddhāvāsesu ekaṃ jhānamanena nibbattaṃ devakāyaṃ. |
♦ "A certain mind-made" means one of the mind-made divine bodies born in the Pure Abodes through jhana. |
yathādhippāyoti yathājjhāsayo. |
"According to his intention" means according to his aspiration. |
iminā kiṃ pucchati? |
What does he ask by this? |
tassa kira manussakāle arahattatthāya ajjhāsayo ahosi, taṃ pucchāmīti pucchati. |
It seems that in his human life he had an aspiration for arahantship; "I will ask that," he asks. |
devaputtopi arahattaṃ pattatāya taggha me bhagavā yathādhippāyoti āha. |
The devaputta also, having attained arahantship, said, "It is so for me, Blessed One, according to my intention." |
yattha yatthūpapajjatīti tīsu vā kulasampattīsu chasu vā kāmasaggesu yattha yattha uppajjati, tattha tattha dīghāyu yasavā hotīti. |
"Wherever he is reborn" means in whichever of the three kinds of fortunate family or the six heavens of the sense-sphere he is born, there he is long-lived and famous. |
pañcamaṃ catukkanipāte vuttanayeneva veditabbaṃ. |
The fifth should be understood in the same way as stated in the Book of Fours. |
chaṭṭhasattamāni uttānatthāneva. |
The sixth and seventh are of plain meaning. |
♦ 8. alabbhanīyaṭhānasuttavaṇṇanā AN 5.48 |
♦ 8. Commentary on the Alabbhanīyaṭṭhāna Sutta (Unattainable Things Sutta) |
♦ 48. aṭṭhame alabbhanīyānīti aladdhabbāni, na sakkā labhituṃ. |
♦ 48. In the eighth, "unattainable" means unobtainable, not possible to get. |
ṭhānānīti kāraṇāni. |
"Things" means reasons. |
jarādhammaṃ mā jīrīti yaṃ mayhaṃ jarāsabhāvaṃ, taṃ mā jīratu. |
"Let my aging nature not age" means let my nature which is subject to aging not grow old. |
sesapadesupi eseva nayo. |
The same method applies to the other passages as well. |
nacchādeyyāti na rucceyya. |
"Would not please" means would not be agreeable. |
abbuhīti nīhari. |
"He has pulled out" means he has extracted. |
♦ yatoti yasmiṃ kāle. |
♦ "When" means at which time. |
āpadāsūti upaddavesu. |
"In calamities" means in misfortunes. |
na vedhatīti na kampati nānusocati. |
"He does not tremble" means he does not waver, he does not grieve. |
atthavinicchayaññūti kāraṇatthavinicchaye kusalo. |
"One who knows the analysis of the goal" means one who is skilled in the analysis of the meaning of a cause. |
purāṇanti nibbikāratāya porāṇakameva. |
"Ancient" means just like the ancient because of its changelessness. |
jappenāti vaṇṇabhaṇanena. |
"By chanting" means by praising the virtues. |
mantenāti mahānubhāvamantaparivattanena. |
"By incantations" means by reciting powerful incantations. |
subhāsitenāti subhāsitakathanena. |
"By well-spoken words" means by speaking well-spoken words. |
anuppadānenāti satassa vā sahassassa vā dānena. |
"By giving" means by the gift of a hundred or a thousand. |
paveṇiyā vāti kulavaṃsena vā, “idaṃ amhākaṃ paveṇiyā āciṇṇaṃ, idaṃ anāciṇṇan”ti evaṃ paveṇikathanenāti attho. |
Or by lineage" means or by family line; the meaning is by speaking of the lineage, saying, "this is practiced in our lineage, this is not practiced. |
yathā yathā yattha labhetha atthanti etesu jappādīsu yena yena yattha yattha ṭhāne jarādhammādīnaṃ ajīraṇatādiatthaṃ labheyya. |
"In whatever way, wherever he might obtain the goal" means in whatever way, in whatever place, among these chanting, etc., he might obtain the goal of non-aging of the aging nature, etc. |
tathā tathā tattha parakkameyyāti tena tena tasmiṃ tasmiṃ ṭhāne parakkamaṃ kareyya. |
"In that way, there he should strive" means in that way, in that place, he should make an effort. |
kammaṃ daḷhanti vaṭṭagāmikammaṃ mayā thiraṃ katvā āyūhitaṃ, svāhaṃ idāni kinti karomīti evaṃ paccavekkhitvā adhivāseyyāti. |
"The kamma is firm" means the kamma leading to the round of existence has been made firm and accumulated by me; "what can I do now?" Thus reflecting, he should endure. |
♦ 9. kosalasuttavaṇṇanā AN 5.49 |
♦ 9. Commentary on the Kosala Sutta |
♦ 49. navame upakaṇṇaketi kaṇṇamūle. |
♦ 49. In the ninth, "at the ear" means at the base of the ear. |
dummanoti duṭṭhumano. |
"Dejected" means with a sad mind. |
pattakkhandhoti patitakkhandho. |
"With drooping shoulders" means with shoulders fallen. |
pajjhāyantoti cintayanto. |
"Brooding" means thinking. |
appaṭibhānoti nippaṭibhāno hutvā. |
"Without inspiration" means having lost his inspiration. |
sesaṃ heṭṭhā vuttanayameva. |
The rest is as explained below. |
♦ 10. nāradasuttavaṇṇanā AN 5.50 |
♦ 10. Commentary on the Nārada Sutta |
♦ 50. dasame ajjhomucchitoti adhiomucchito gilitvā pariniṭṭhapetvā gahaṇasabhāvāya atirekamucchāya taṇhāya samannāgato. |
♦ 50. In the tenth, "addicted" means overly addicted, having swallowed and completely taken in, endowed with the craving that has the nature of grasping. |
mahaccā rājānubhāvenāti mahatā rājānubhāvena, aṭṭhārasahi senīhi parivārito mahatiyā rājiddhiyā pāyāsīti attho. |
"With great royal power" means with great royal power; the meaning is that Pāyāsi, surrounded by eighteen armies, had great royal splendor. |
tagghāti ekaṃsatthe nipāto, ekaṃseneva sokasallaharaṇoti attho. |
"Indeed" is a particle in the sense of certainty; the meaning is, it is certainly a remover of the arrow of sorrow. |
iti rājā imaṃ ovādaṃ sutvā tasmiṃ ṭhito dhammena samena rajjaṃ kāretvā saggaparāyaṇo ahosi. |
Thus the king, having heard this instruction and abiding in it, ruled the kingdom righteously and justly and became destined for heaven. |
♦ muṇḍarājavaggo pañcamo. |
♦ The Muṇḍarāja Chapter, the fifth. |
♦ paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. |
♦ The first fifty is finished. |
♦ 2. dutiyapaṇṇāsakaṃ |
♦ 2. The Second Fifty |
♦ (6) 1. nīvaraṇavaggo |
♦ (6) 1. The Hindrance Chapter |
♦ 1. āvaraṇasuttavaṇṇanā AN 5.51 |
♦ 1. Commentary on the Āvaraṇa Sutta (Obstruction Sutta) |
♦ 51. dutiyassa paṭhame āvaraṇavasena āvaraṇā. |
♦ 51. In the first of the second, "obstructions" by way of obstructing. |
nīvaraṇavasena nīvaraṇā. |
"Hindrances" by way of hindering. |
ceto ajjhāruhantīti cetaso ajjhāruhā. |
"They overwhelm the mind" means they are over-runners of the mind. |
vipassanāpaññañca maggapaññañca uppattinivāraṇaṭṭhena dubbalaṃ karontīti paññāya dubbalīkaraṇā. |
"They weaken wisdom" means they weaken by preventing the arising of insight-wisdom and path-wisdom. |
yā vā etehi saddhiṃ vokiṇṇā paññā uppajjati, taṃ dubbalaṃ karontītipi paññāya dubbalīkaraṇā. |
Or, "they weaken wisdom" means they weaken the wisdom that arises mixed with them. |
abalāyāti pañcanīvaraṇapariyonaddhattā apagatabalāya. |
"Of the powerless one" means of one who has lost strength because of being enveloped by the five hindrances. |
uttari vā manussadhammā alamariyañāṇadassanavisesanti dasakusalakammapathasaṅkhātā manussadhammā uttari ariyabhāvaṃ kātuṃ samatthaṃ ñāṇadassanavisesaṃ. |
"A higher state than the human, a special knowledge and vision befitting the noble ones" means the human states designated as the ten wholesome paths of action, a special knowledge and vision capable of making one noble. |
hārahārinīti haritabbaṃ harituṃ samatthā. |
"Capable of carrying" means capable of carrying what is to be carried. |
naṅgalamukhānīti mātikāmukhāni. |
"The mouths of the channels" means the openings of the irrigation canals. |
tāni hi naṅgalasarikkhakattā naṅgalehi ca khatattā naṅgalamukhānīti vuccanti. |
For they are called "mouths of the channels" because they are similar to ploughs and because they are dug with ploughs. |
♦ evameva khoti ettha sotaṃ viya vipassanāñāṇaṃ daṭṭhabbaṃ, ubhato naṅgalamukhānaṃ vivaraṇakālo viya chasu dvāresu saṃvarassa vissaṭṭhakālo, majjhenadiyā rukkhapāde koṭṭetvā palālatiṇamattikāhi āvaraṇe kate udakassa vikkhittavisaṭabyādiṇṇakālo viya pañcahi nīvaraṇehi pariyonaddhakālo, evaṃ āvaraṇe kate vihatavegassa udakassa tiṇapalālādīni parikaḍḍhitvā samuddaṃ pāpuṇituṃ asamatthakālo viya vipassanāñāṇena sabbākusale viddhaṃsetvā nibbānasāgaraṃ pāpuṇituṃ asamatthakālo veditabbo. |
♦ "Just so" - here, insight-knowledge should be seen as the stream; the time of opening the mouths of the channels on both sides as the time of releasing the restraint at the six sense-doors; the time when the water is scattered, dispersed, and spread out when an obstruction is made in the middle of the river with felled trees, grass, leaves, and mud, as the time of being enveloped by the five hindrances; the time when the water with its force broken, when an obstruction is thus made, is unable to reach the ocean, dragging along grass, leaves, etc., as the time when insight-knowledge is unable to reach the ocean of Nibbāna, having destroyed all unwholesome states. |
sukkapakkhe vuttavipallāsena yojanā kātabbā. |
In the wholesome side, the connection should be made with the opposite of what has been stated. |
imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. |
In this sutta, the round of existence and the escape from it are spoken of. |
dutiyaṃ uttānatthameva. |
The second is of plain meaning. |
♦ 3. padhāniyaṅgasuttavaṇṇanā AN 5.53 |
♦ 3. Commentary on the Padhāniyaṅga Sutta (Factors of Striving Sutta) |
♦ 53. tatiye padhāniyaṅgānīti padhānaṃ vuccati padahanabhāvo, padhānamassa atthīti padhāniyo, padhāniyassa bhikkhuno aṅgānīti padhāniyaṅgāni. |
♦ 53. In the third, "factors of striving" means striving is said to be the state of exerting; he who has striving is a striver; "the factors of a striving bhikkhu" are the factors of striving. |
saddhoti saddhāya samannāgato. |
"Faithful" means endowed with faith. |
saddhā panesā āgamasaddhā adhigamasaddhā okappanasaddhā pasādasaddhāti catubbidhā. |
This faith, however, is of four kinds: faith from tradition, faith from attainment, faith of conviction, and faith of confidence. |
tattha sabbaññubodhisattānaṃ saddhā, abhinīhārato paṭṭhāya āgatattā āgamasaddhā nāma. |
Therein, the faith of the All-Knowing Bodhisattas, because it has come down from the time of their aspiration, is called faith from tradition. |
ariyasāvakānaṃ paṭivedhena adhigatattā adhigamasaddhā nāma. |
The faith of the noble disciples, because it is attained through realization, is called faith from attainment. |
buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. |
The conviction that is unshakable when it is said, "The Buddha, the Dhamma, the Saṅgha," is called faith of conviction. |
pasāduppatti pasādasaddhā nāma. |
The arising of confidence is called faith of confidence. |
idha okappanasaddhā adhippetā. |
Here, faith of conviction is intended. |
bodhinti catumaggañāṇaṃ. |
"Enlightenment" means the knowledge of the four paths. |
taṃ suppaṭividdhaṃ tathāgatenāti saddahati. |
He has faith that "it has been well realized by the Tathāgata." |
desanāsīsameva cetaṃ, iminā pana aṅgena tīsupi ratanesu saddhā adhippetā. |
This is just the heading of the teaching, but by this factor, faith in all three jewels is intended. |
yassa hi buddhādīsu pasādo balavā, tassa padhānavīriyaṃ ijjhati. |
For he in whom confidence in the Buddha, etc., is strong, his energy for striving succeeds. |
♦ appābādhoti arogo. |
♦ "Of little illness" means without disease. |
appātaṅkoti niddukkho. |
"Of little affliction" means without suffering. |
samavepākiniyāti samavipākiniyā. |
"With an even digestion" means with a balanced digestion. |
gahaṇiyāti kammajatejodhātuyā. |
"By the digestive fire" means by the fire element produced by kamma. |
nātisītāya nāccuṇhāyāti atisītalaggahaṇiko hi sītabhīruko hoti, accuṇhaggahaṇiko uṇhabhīruko, tesaṃ padhānaṃ na ijjhati, majjhimaggahaṇikassa ijjhati. |
"Neither too cold nor too hot" means for one with a very cold digestion is afraid of the cold; one with a very hot digestion is afraid of the heat; for them, striving does not succeed; for one with a moderate digestion, it succeeds. |
tenāha — majjhimāya padhānakkhamāyāti. |
Therefore, he said, "moderate, able to endure striving." |
yathābhūtaṃ attānaṃ āvikattāti yathābhūtaṃ attano aguṇaṃ pakāsetā. |
"He reveals himself as he is" means he shows his own faults as they are. |
udayatthagāminiyāti udayañca atthañca gantuṃ paricchindituṃ samatthāya. |
"Leading to rise and fall" means capable of determining the arising and the passing away. |
etena paññāsalakkhaṇapariggāhakaṃ udayabbayañāṇaṃ vuttaṃ. |
By this, the knowledge of rise and fall, which comprehends the characteristic of wisdom, is stated. |
ariyāyāti parisuddhāya. |
"Noble" means pure. |
nibbedhikāyāti anibbiddhapubbe lobhakkhandhādayo nibbijjhituṃ samatthāya. |
"Penetrating" means capable of piercing the masses of greed, etc., which have not been pierced before. |
sammā dukkhakkhayagāminiyāti tadaṅgavasena kilesānaṃ pahīnattā yaṃ dukkhaṃ khīyati, tassa dukkhassa khayagāminiyā. |
"Leading to the complete destruction of suffering" means by being an auxiliary to that, because of the abandoning of the defilements, the suffering that is exhausted, leading to the exhaustion of that suffering. |
iti sabbehipi imehi padehi vipassanāpaññāva kathitā. |
Thus by all these terms, insight-wisdom itself is spoken of. |
duppaññassa hi padhānaṃ na ijjhati. |
For the striving of one with little wisdom does not succeed. |
♦ 4. samayasuttavaṇṇanā AN 5.54 |
♦ 4. Commentary on the Samaya Sutta (Occasion Sutta) |
♦ 54. catutthe padhānāyāti vīriyakaraṇatthāya. |
♦ 54. In the fourth, "for striving" means for the purpose of making an effort. |
na sukaraṃ uñchena paggahena yāpetunti na sakkā hoti pattaṃ gahetvā uñchācariyāya yāpetuṃ. |
"It is not easy to live by gleaning and gathering" means it is not possible to live by taking a bowl and gleaning. |
imasmimpi sutte vaṭṭavivaṭṭameva kathitaṃ. |
In this sutta too, the round of existence and the escape from it are spoken of. |
♦ 5. mātāputtasuttavaṇṇanā AN 5.55 |
♦ 5. Commentary on the Mātāputta Sutta (Mother and Son Sutta) |
♦ 55. pañcame pariyādāya tiṭṭhatīti pariyādiyitvā gahetvā khepetvā tiṭṭhati. |
♦ 55. In the fifth, "it stands having consumed" means it stands having consumed, taken, and exhausted. |
ugghātitāti uddhumātā. |
"Bloated" means swollen. |
♦ asihatthenāti sīsacchedanatthāya asiṃ ādāya āgatenāpi. |
♦ "By one with a sword in hand" means even by one who has come with a sword in hand for the purpose of beheading. |
pisācenāti khādituṃ āgatayakkhenāpi. |
"By a demon" means even by a yakkha who has come to eat. |
āsīdeti ghaṭṭeyya. |
"He would assail" means he would strike. |
mañjunāti mudukena. |
"Gently" means softly. |
kāmoghavuḷhānanti kāmoghena vuḷhānaṃ kaḍḍhitānaṃ. |
"Of those swept away by the flood of sensual pleasures" means of those swept away, dragged away, by the flood of sensual pleasures. |
kālaṃ gati bhavābhavanti vaṭṭakālaṃ gatiñca punappunabbhave ca. |
"The time, the destination, and existence after existence" means the time of the round of existence, the destination, and repeated existences. |
purakkhatāti purecārikā purato gatāyeva. |
"Led before" means they have gone before as forerunners. |
ye ca kāme pariññāyāti ye paṇḍitā duvidhepi kāme tīhi pariññāhi parijānitvā. |
"And those who, having understood sensual pleasures" means those wise ones who, having fully understood both kinds of sensual pleasures with the three kinds of full understanding. |
caranti akutobhayāti khīṇāsavānaṃ kutoci bhayaṃ nāma natthi, tasmā te akutobhayā hutvā caranti. |
"Wander without fear from any quarter" means for the canker-free ones there is no fear from any quarter; therefore they wander without fear. |
pāraṅgatāti pāraṃ vuccati nibbānaṃ, taṃ upagatā, sacchikatvā ṭhitāti attho. |
"Have gone to the further shore" means the further shore is said to be Nibbāna; they have gone to it, they stand having realized it, is the meaning. |
āsavakkhayanti arahattaṃ. |
"The destruction of the taints" means arahantship. |
imasmiṃ sutte vaṭṭameva kathetvā gāthāsu vaṭṭavivaṭṭaṃ kathitaṃ. |
In this sutta, having spoken only of the round of existence, in the verses, the round of existence and the escape from it are spoken of. |
♦ 6. upajjhāyasuttavaṇṇanā AN 5.56 |
♦ 6. Commentary on the Upajjhāya Sutta (Preceptor Sutta) |
♦ 56. chaṭṭhe madhurakajātoti sañjātagarubhāvo. |
♦ 56. In the sixth, "has become sweet" means a feeling of respect has arisen. |
disā ca me na pakkhāyantīti catasso disā ca anudisā ca mayhaṃ na upaṭṭhahantīti vadati. |
"And the directions are not clear to me" means the four directions and the intermediate directions do not appear to me, he says. |
dhammā ca maṃ nappaṭibhantīti samathavipassanādhammāpi me na upaṭṭhahanti. |
"And the teachings do not occur to me" means the teachings of serenity and insight also do not occur to me. |
anabhirato ca brahmacariyaṃ carāmīti ukkaṇṭhito hutvā brahmacariyavāsaṃ vasāmi. |
"And I practice the holy life without delight" means I live the holy life, being discontented. |
yena bhagavā tenupasaṅkamīti tassa kathaṃ sutvā “buddhaveneyyapuggalo ayan”ti taṃ kāraṇaṃ bhagavato ārocetuṃ upasaṅkami. |
"He approached the Blessed One" means, having heard his words and thinking, "This is a person to be trained by the Buddha," he approached to report that matter to the Blessed One. |
avipassakassa kusalānaṃ dhammānanti kusaladhamme avipassantassa, anesantassa agavesantassāti attho. |
"Of one who does not see wholesome states" means of one who does not see, does not seek, does not search for wholesome states, is the meaning. |
bodhipakkhiyānaṃ dhammānanti satipaṭṭhānādīnaṃ sattatiṃsadhammānaṃ. |
"Of the factors of enlightenment" means of the thirty-seven factors, beginning with the foundations of mindfulness. |
♦ 7. abhiṇhapaccavekkhitabbaṭhānasuttavaṇṇanā AN 5.57 |
♦ 7. Commentary on the Abhiṇhapaccavekkhitabbaṭṭhāna Sutta (Things to Be Constantly Reflected Upon Sutta) |
♦ 57. sattame jarādhammomhīti jarāsabhāvo amhi. |
♦ 57. In the seventh, "I am subject to old age" means I have the nature of old age. |
jaraṃ anatītoti jaraṃ anatikkanto, antojarāya eva carāmi. |
"I have not gone beyond old age" means I have not overcome old age; I live within old age itself. |
sesapadesupi eseva nayo. |
The same method applies to the other passages as well. |
kammassakotiādīsu kammaṃ mayhaṃ sakaṃ attano santakanti kammassako amhi. |
In "kamma is my own," etc., kamma is my own, it belongs to me, so I am one whose kamma is his own. |
kammassa dāyādoti kammadāyādo, kammaṃ mayhaṃ dāyajjaṃ santakanti attho. |
"I am an heir to my kamma" means I am an heir to kamma; kamma is my inheritance, it is my own, is the meaning. |
kammaṃ mayhaṃ yoni kāraṇanti kammayoni. |
"Kamma is my origin" means kamma is my cause. |
kammaṃ mayhaṃ bandhūti kammabandhu, kammañātakoti attho. |
"Kamma is my kinsman" means kamma is my relative; kamma is my kin, is the meaning. |
kammaṃ mayhaṃ paṭisaraṇaṃ patiṭṭhāti kammapaṭisaraṇo. |
"Kamma is my refuge" means kamma is my resort, my support. |
tassa dāyādo bhavissāmīti tassa kammassa dāyādo tena dinnaphalapaṭiggāhako bhavissāmīti attho. |
"I will be an heir to it" means I will be an heir to that kamma, a recipient of the fruit given by it, is the meaning. |
yobbanamadoti yobbanaṃ ārabbha uppannamado. |
"The intoxication of youth" means the intoxication that arises on account of youth. |
sesesupi eseva nayo. |
The same method applies to the others as well. |
maggo sañjāyatīti lokuttaramaggo sañjāyati. |
"The path arises" means the supramundane path arises. |
saṃyojanāni sabbaso pahīyantīti dasa saṃyojanāni sabbaso pahīyanti. |
"The fetters are completely abandoned" means the ten fetters are completely abandoned. |
anusayā byantīhontīti satta anusayā vigatantā paricchinnā parivaṭumā honti. |
"The underlying tendencies are brought to an end" means the seven underlying tendencies are brought to an end, they are terminated, they are circumscribed. |
evamettha heṭṭhā pañcasu ṭhānesu vipassanā kathitā, imesu pañcasu lokuttaramaggo. |
Thus here, in the five places below, insight is spoken of; in these five, the supramundane path. |
♦ idāni gāthāhi kūṭaṃ gaṇhanto byādhidhammātiādimāha. |
♦ Now, bringing it to a climax with verses, he said, "Subject to sickness," etc. |
tattha ñatvā dhammaṃ nirūpadhinti upadhirahitaṃ arahattamaggaṃ ñatvā. |
Therein, "having known the Dhamma without basis" means having known the path of arahantship which is without basis. |
sabbe made abhibhosmīti sabbe ime tayopi made adhibhaviṃ, atikkamma ṭhitosmīti attho. |
"I have overcome all intoxications" means I have overcome all these three intoxications; I stand having surpassed them, is the meaning. |
nekkhammaṃ daṭṭhu khematoti pabbajjaṃ khemato disvā. |
"Seeing renunciation as safety" means seeing the going forth as safety. |
tassa me ahu ussāho, nibbānaṃ abhipassatoti tassa mayhaṃ nibbānaṃ abhipassantassa vāyāmo ahosi. |
"For me there was exertion, seeing Nibbāna" means for me, seeing Nibbāna, there was effort. |
anivatti bhavissāmīti pabbajjato anivattiko bhavissāmi, brahmacariyavāsato anivattiko, sabbaññutaññāṇato anivattiko bhavissāmi. |
"I will not return" means I will not return from the going forth; I will not return from the holy life; I will not return from the knowledge of omniscience. |
brahmacariyaparāyaṇoti maggabrahmacariyaparāyaṇo. |
"One for whom the holy life is the final goal" means one for whom the holy life of the path is the final goal. |
iminā lokuttaro aṭṭhaṅgiko maggo kathitoti. |
By this, the supramundane eightfold path is spoken of. |
♦ 8. licchavikumārakasuttavaṇṇanā AN 5.58 |
♦ 8. Commentary on the Licchavikumāraka Sutta (Licchavi Youths Sutta) |
♦ 58. aṭṭhame sajjāni dhanūnīti sajiyāni āropitadhanūni. |
♦ 58. In the eighth, "strung bows" means bows with the string attached. |
addasūti addasaṃsu. |
"They saw" means they saw. |
bhavissanti vajjīti vaḍḍhissanti vajjirājāno. |
"The Vajjis will prosper" means the Vajji kings will increase. |
apānubhāti avaḍḍhinissitā mānathaddhā. |
"Not arrogant" means not attached to increase, not stiff with conceit. |
pacchāliyaṃ khipantīti pacchato gantvā piṭṭhiṃ pādena paharanti. |
"They kick from behind" means they go behind and strike the back with the foot. |
raṭṭhikassātiādīsu raṭṭhaṃ bhuñjatīti raṭṭhiko. |
In "of the ruler of a country," etc., he who enjoys a country is a ruler of a country. |
pitarā dattaṃ sāpateyyaṃ bhuñjatīti pettaniko. |
He who enjoys the patrimony given by his father is a 'pettanika'. |
senāya pati jeṭṭhakoti senāpatiko. |
The chief, the head of an army, is a commander of an army. |
gāmagāmaṇikassāti gāmānaṃ gāmaṇikassa, gāmasāmikassāti attho. |
"Of the headman of villages" means of the headman of villages; of the master of a village, is the meaning. |
pūgagāmaṇikassāti gaṇajeṭṭhakassa. |
"Of the head of a guild" means of the chief of a group. |
kulesūti tesu tesu kulesu. |
"In the families" means in those respective families. |
paccekādhipaccaṃ kārentīti paccekaṃ jeṭṭhakaṭṭhānaṃ kārenti. |
"They exercise individual authority" means they hold the position of chief individually. |
kalyāṇena manasā anukampantīti sundarena cittena anuggaṇhanti. |
"They have compassion with a good mind" means they support with a beautiful mind. |
khettakammantasāmantasabyohāreti ye ca attano khettakammantānaṃ sāmantā anantarakkhettasāmino, te ca rajjudaṇḍehi bhūmippamāṇaggāhake sabbohāre ca. |
"In the neighborhood of fields and business dealings" means both those who are owners of adjacent fields to one's own fields, and the surveyors who measure land with ropes and sticks in all business dealings. |
balipaṭiggāhikā devatāti kulappaveṇiyā āgatā ārakkhadevatā. |
"The deities who receive offerings" means the guardian deities who have come down in the family tradition. |
sakkarotīti tā devatā aggayāgubhattādīhi sakkaroti. |
"He honors" means he honors those deities with the first gruel and rice, etc. |
♦ kiccakaroti uppannānaṃ kiccānaṃ kārako. |
♦ "A doer of what is to be done" means a doer of the duties that have arisen. |
ye cassa anujīvinoti ye ca etaṃ upanissāya jīvanti. |
"And those who are his dependents" means and those who live depending on him. |
ubhinnañceva atthāyāti ubhinnampi hitatthāya paṭipanno hotīti attho. |
"For the welfare of both" means he is devoted to the welfare of both, is the meaning. |
pubbapetānanti paralokagatānaṃ. |
"Of the departed ancestors" means of those who have gone to the next world. |
diṭṭhe dhamme ca jīvatanti ye ca diṭṭhe dhamme jīvanti. |
"And those who live in the present life" means and those who live in the present life. |
iti padadvayenāpi atītapaccuppanne ñātayo dasseti. |
Thus, by both terms, he indicates relatives of the past and present. |
vittisañjananoti tuṭṭhijanano. |
"A creator of delight" means a creator of joy. |
gharamāvasanti gharāvāsaṃ vasanto. |
"Living the household life" means living the life of a householder. |
pujjo hoti pasaṃsiyoti pūjetabbo ca pasaṃsitabbo ca hotīti. |
"He is honored and praised" means he is to be honored and to be praised. |
♦ 9-10. vuḍḍhapabbajitasuttadvayavaṇṇanā |
♦ 9-10. Commentary on the Two Vuḍḍhapabbajita Suttas (Gone Forth in Old Age Suttas) |
♦ 59-60. navame nipuṇoti saṇho sukhumakāraṇaññū. |
♦ 59-60. In the ninth, "skilful" means subtle, one who knows subtle causes. |
ākappasampannoti samaṇākappena sampanno. |
"Endowed with the appearance" means endowed with the appearance of an ascetic. |
dasame padakkhiṇaggāhīti dinnovādaṃ padakkhiṇato gaṇhanto. |
In the tenth, "a receiver of advice with respect" means one who receives given advice with respect. |
sesaṃ sabbattha uttānamevāti. |
The rest everywhere is of plain meaning. |
♦ nīvaraṇavaggo paṭhamo. |
♦ The Hindrance Chapter, the first. |
♦ (7) 2. saññāvaggo |
♦ (7) 2. The Chapter on Perceptions |
♦ 1-2. saññāsuttadvayavaṇṇanā |
♦ 1-2. Commentary on the Two Saññā Suttas (Perception Suttas) |
♦ 61-62. dutiyassa paṭhame mahapphalāti vipākaphalena mahapphalā. |
♦ 61-62. In the first of the second, "of great fruit" means of great fruit in terms of its resultant fruit. |
vipākānisaṃseneva mahānisaṃsā. |
"Of great benefit" means of great benefit in terms of its resultant benefit. |
amatogadhāti nibbānapatiṭṭhā. |
"Ending in the deathless" means established in Nibbāna. |
sabbaloke anabhiratisaññāti sabbasmiṃ tedhātusannivese loke ukkaṇṭhitassa uppajjanakasaññā. |
"The perception of non-delight in the whole world" means the perception that arises for one who is discontent with the whole world which is the composite of the three realms. |
dutiyaṃ uttānatthameva. |
The second is of plain meaning. |
♦ 3-4. vaḍḍhasuttadvayavaṇṇanā |
♦ 3-4. Commentary on the Two Vaḍḍha Suttas (Growth Suttas) |
♦ 63-64. tatiye varādāyīti uttamassa varassa ādāyako. |
♦ 63-64. In the third, "a giver of the excellent" means a giver of the supreme, excellent thing. |
sesamettha catutthe ca uttānatthamevāti. |
The rest here and in the fourth is of plain meaning. |
♦ 5. sākacchasuttavaṇṇanā AN 5.65 |
♦ 5. Commentary on the Sākaccha Sutta (Discussion Sutta) |
♦ 65. pañcame alaṃsākacchoti sākacchāya yutto. |
♦ 65. In the fifth, "fit for discussion" means fit for discussion. |
āgataṃ pañhanti pucchitaṃ pañhaṃ.< |